Sermons

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C (ltf.SC^)

HARVARD
COLLEGE
LIBRARY

^

1

\

C '.

: C-f:

SERMONS

B Y

HUGH BLAIR,, D.D.

One of the Ministers, of the Hioh CnutCH^

AND

FjiOFESSOR of Rhetoric and Belles Lettres ul
the Univerfity of Edinburgh.

ANEW EDITION. CORRECTED:

V O L. 11.

DUBLIN:

Printed for W I L L I A M C O L L E S,
No. 17, Dame-Street.

M,DCC,LXXXIV. .

e/ii.s:.i.s-xx>/

^ 1886. TAhf 1,
Oiftdf
Miss A« Mi Ondworehi
Of BartBoBtom

HARVARD

UNIVERSITYl

LIBRARY

/

THE

C O N T E N T S.

On the Importance of Order in Condudl.

Page
I CoRiKTH. xiy. 40. Let aS things be done — in
9rder 1

SERMON XVII.

On the Government of the Heart.

Proverbs !▼. 23, Keep thy heart luith ail dili-
gence : for out of it are the ijfues oj life 16

SERMON XVIII.

The fame Subjeft continued.

Prov, IV. 23. Keep thy heart ojuith all diligence:
for out 4>fit ar€ the ijfues of life 30

S E R M ON XIX.

On the Unchangcablcncfs of the Divine Nature.

James j . 17. E'very good and every ferfeB gift is
from akve, and cometh do'wn.from the Father of
- Lights y ^ith ^hm ii no varlahUnefs ^: neither fia-
dow of turning \ 4*^

W CONTENTS..

S E R M O N XX.

On the Compailion of Chrift.

Hebrews iv. 15. /fV havi not afi high friefi
njohich cmnot be touched 'with the feeling of our in*
firmitiis ; hut tvasin a// points temfted like as we
are, yet 'without fin 65

SERMON XXI.

On the Love of Praife*

John xii. 43. ForthgUvedthefraifitofmenmore
than the praife of God^ 8a -

SERMON XXII.

On the proper Eftimate of Hamaa Life.

EccLBsiASTEs xu. 8. Vouitj. of vauities^ faith
the preacher. Mis vanity 99 ,

SERMON XXm.

On Death.

Psalm xxiii. 4. Yen though 2 nvalk through the vaU
ley of the fi?adiinv of death, 1 willfearno evil ; for
thou art with me ; thy rod and tig ftaffthej com-
Jortme "9

SERMON XXIV.

On the Heppinefs of a Future State.

Revel AT. vii, 9. After this I heheld^ andt loi ^ . .
great multitude, which no man could number, of all
naiims, andkindreds, and people, and tongues, fiood

before

CONTENTS. w

Page

h/tre the tbronit and hefin the Lamhf clo€tbed
with white robes 9 emipdmi in their hetnds • 1 38

SERMON XXV.

On Candour.

1 CoRiKTH, xiii. 5. Cbarity'^thinketh ne evil 155

SERMON XXVI.

On the Ciiander of Jofeph.
\.
Genesis xIv. $. S. New therefore be net grieved
uer angry with yeurfehes that ye /eld me hither ;
ferGed did find me befere you teprefer*ve life. — —
Se new it tons not yon that fint me hither^ but God 173

S E R M d N XXVII.

On the CharaAer of Hazael.

2 Kings viii. 1 2. 1 3. And Hazael fiiid^ Why nneep^
eth my Lordf And he anfwered^ Beeaufi I knoto
the evil thai then wilt-do unto the children of IfraeU
their Jlrong holds wilt thonfet on fire^ and their
young men wilt thou flay with the /word ^ and wilt
daft} their children^ and rip up their women with
eUld. And Haxaelfiiidf But what, is' thy fifvat^t
a dog^that hejhwlddo this great thing f And BUfia
anfweredt The Lord hathjbeteed me that thenpak

he king ever Syria >88

SERMON

Ti CONTENTS.

Page
SERMON XXVUI.

On the Benefits to be derived from the houfe of
MoBraiDg.

EccLEsiAsTfes vii. i. 3 4- Jits better to go tg
the houfe of mourning, than to go to the houfe of
fiafHng ; fhr that to tbA end of all tmt, and the
living will lay it to his heart. Sorrow ii better
than laughter ; for by thefadrtefs of the countenance
the heart is made better^ T^e heart of the wife is in
the houfe of mourning ; but the heart of fools is in
the houfe of mirth 205^

SERMON XXir.

On the divine Government of thePitffiens of Men.

Ps^ALM Ixxvi. 10. ^urefy the wrath of man fbdll
praife thee j the remainder of 'wrath fidtt thou
refirain 222

SERMON XXX.

^ Oi^ the Importance of Re5gioQ3 Knoivkdge to
Maniinnd.

Isaiah xi. 9 Jh^fhetllnat imrt nor dkflroy^ in all
my holy mmntaini for tha farthfiMUkefuUofth^
knaiwfed^ tf $he ierd^ a* tif 9Mtm cwiT the

, fe* 340

SERMON

SERMON XVI.

On the Importance of Order in
Conduct.

I Corinth. xIv. 40.
Let all things he dont'-^n order.

RELIGION, like every regular and well-con-
ne6ted fyftem, is compofed of a variety of parts,
each of which poflefles its feparate importance, and
contributes to the perfection of the whole. Some gra-
ces arfe eflential to it ; fuch as faith and repentance,
the love of God, and the love of our .neighbour i
which, for that reafon, muft be often inculcated on
men. There are other difpofi lions and habits which,
though they hold not fo high a rank, yet arc neceflarjr
to the introduction and fupport of the former ; and
therefore, in religious exhortations, thefe alfo juftjy
claim a place. Of this nature is that regard to order,
method, and regularity, which the apoftle enjoins us
in the text to carry through the whole of life. Whe-
ther you confider it as, in itfejf a moral duty, or hot,
yet I hope foon to convince. you that^t is eflential to
the proper difcharge of almoft all duties; arid merits
upon that account a greater degree of attention than is
commonly paid to it in a religious view.

Vol. II. B If

% On the Importance of S. XVI.

If you look abroad in the world, you may be fa-
tisfied at the firft glance, that a vicious and libertine
life is always a life of coiifufion. Thence it is natural
to infer that order is friendly to religion. As the ne-
gle^ of it co-operates with vice, (b the prefervation of
it rauft aflift virtue. By the appointment of Providence,
it is indripeB(abIy requifite to worldly profperity^.
Thence arifes a prefumption that it is connected alfo
with fpiritual improyement. When you behold a
man's affair?, through negligence and mifcondu^l, in-
vojived in difordcr, yoti naturally conclude that his ruin
approaches. You may at the fame time juftly fiif-
pedl, that the caufes which ailedl his temporal welfare,
operate alfo to the prejudice of his moral interefts.
The apoftle teaches us in this chapter, that God is not
fbe author of confujion^ ver. 33 . He is a lover of ordei ;
and all his works are full o^order. But ivbere confufeon is^
there isy its clofe ^XtcndsinLe^ery en;il ivork. Ja. iir. 53.
In ihc'fequel of this difco^e, I fhall point out (bme of
thofe parts of conduA wherein it i$ moft material to vir-
' tue that (irder take p^ace ; ancj then fbartl conclude witb
fliewing the high advantages which attend.it. Allow
^*-^pie to recommend to you, order in the condu£l of
your affairs ; order in the diftribution of your time ;
.order in the management of your fortune ; order in
the regulation of your amufements ; order in the ar-
rangement of your fogiety. Thus /et all things he donf
in order,

I. Maintain order in the condufl of your worldly
affairs. Every man, in every flation of life, has fom$
concerns private, domeflic, or public, which require
fucceffive attention ; he is placed in fome fphere of
aftive duty. .Let the employments which belong to
that fphere be fo arranged, that each may keep its
place, without joftling another; end that what re-
gards

6. XVI. Order in ConduS. 3

gards the world may not interfere with what is due to
God. In proportion to the multiplicity of affairs, the
obfervance of order becomes more indifpen fable. But
Scarcely is there any train of life fo fimple and uni-
form but what will fuffer through the~negJe6l of it. I
(peak not now of fuffering in point of worldly interefl.
I call upon you to attend to higher interefts; to re-
member that the orderly condudl of your temporal af-
fairs forms a great part of your duty as Chriftians.

Many, indeed, can hardly be perfuaded of this truth.
A ftrong propenfity has, in every age^ appeared among
men to fequeftrate religion from the commerce of the
•world. Seafons of retreat and devotion they are wil-
ling to appropriate to God. But the world they con/i-
der as their own province. They carry on a fort of
feparatc intereft there ; nay, by the refpeft which,
on particular occafions, they jpay to religion, they too
often imagine that they haije acquired the liberty of
afting in worldly matters according to what plan they
choofe. How entirely do fuch perfons.miftake the de-
tiga of Chriftianity I— In this world you were placed
hy Providence as on a great field of trial. By the ne-
ceffities of your nature you are called forth to different
employments. By many ties you are connected with
human fociety. From fuperiors and inferiors, from
neighbours and equals, from friends and enemies, de-
^mandsariie, and obligations circulate through ail the
ranks pf life. This a£Uve (cene was contrived by the
wifdom of heaven, on purpofe that it might bring into
cxercife all the virtues of the chriftian charadter ; your
juflice, candour and veracity in dealing with one ano-
ther J your fidelity to every truft, and your confcichti-
CU3 difcharge of every office which is committed to
J'ou, your affedion for your friends, your forgivencTs of
f^^mies, your charity to the diftrefled, your attention
B z to

4 On the Imparlance of S. XVL

to the interefts.of your famllj. It is by fulfilling all
thefe obligations, in proper fucccffio*n, that jou ihew
your con'verfation to he fucb as hecometh the go/pel of
Chrijl. Jt is thus you snake your light fo tojbine hefore
meftf that they may fee yo ur good ivorks^ and glorify
your Father nuhicb is in hea^ven. It is thus you are
rendered meet for the inheritance of the fainis in light. —
But how can thofe various duties be difcharged by per-
fons who are ever in that hurry and perplexity which
diforder creates ? You wifli, perhaps, to perfortu what
your character and ftation require ; but from the con*
fufion in which you have aDowed yourfelves to be in-
volved, you find it to have become impoflible. What
was negleded to be done in its proper place, thrulh k'
{t\^ forward at an inconvenient feafon. A multitude
of affairs crowd upon you together ; different obligati-
ons diftradt you, and this diftra^lion is /ometim^s the
caufe, fometimes the pretence, of equally neglecting
them all, or, at leaft, of facrificing the greater to the
leflcr/ ^ ' , '

Hence arife ^o m^ny inconfiftent chaaa^ers, and
fuch frequent inftances of partial and divided good-
nefs as we find in the world ; appearances of genero-
fity without juftice, hono.ur without truth, probity
to men without reverence to God. He who 'conducts
his affairs with method and regularity, meets i every
duty in its proper place, and afTigns i|: its due rank.
But where there is no order in condu6t, there can be
no uniformity in chara£t«r. The natural connexion
and arrangement of duties i$ loft. If virtue appear at
allj it will be only in fits and ftarts. The authority of
confcience may occafionally operate when our fituati-
on affords it rooiii for exertipn. But in other circum-
ilances of equal importance, every moral fentimeut

S. XVI. Or^er In Condu^. 5

will be overpovrcred by the turaulttious budle of
worldly affairs. Freltulneis of temper too, wjll gene-
rally charaderize thofe who afe negligent of>order.
The hurry in whicji they live, and the embarralTments'
with which they are furrounded, keep their fpirits in
perpetual ferment. Conflidting with difficulties which
they are unable to ovefcome, confcious of their own"
tnifconduS, but afliamed to confefs it, they are en-
gaged in many a fecret ftruggle, and the uneafineft
which they fuffer within, recoils in bad humour on all
who are around them. Hence the wretched refourceJ'
to which, at laft, they are obliged to fly, in order to
quiet their (lares. In defpair of being able to unravel
whit they have fuffered' to become fo ptrplexcd, iliey
fometimes (ink into fupine indolence, fonietimea throvir
tb«i))rclv€a into the trmi of intemperAnc<j nnd luotj
pleafijrc, by either of which they »ggravaie their
guilt (ind accelerate their niin. To the end that cr«
der may be maiatained in your ftflFairii it ii necel^
fary,

II. Th at you attend to order in the diftrlbutjon of
your time. Time you ought to confider as a facrcd
truft committed to you by God, of which yoti are now
the depofitaries, and are to render account at the laft.
That portion of it which he has allotted you is in-
tended partly for the concerns of this world, partly for
thofeof the next. Let each of thefe occupy in the
diftribution of your time, that fpace which properly
belongs to it. Let not the hours of hofpitality and
pleafure interfere with the difcharge of your neceflary
affairs 5 and let not what you call neceflary affai/s en-
croach upon the time which is due to devotion. To rvery
thing there is a feafon, and a time for every purpofe under
thebea^ien, Ecci. iii. i. If you delay till to-moifow what

ought

6 On th Importance of S. XVL

ought to be done to-day, you overclfarge the oKfiTow
with a burden which belongs not to it \ you load the-
wheels of time,' jind prevent it from carrying you along.
fmootHy. He who every morning plans the tranfac-
tions ofthaday, and follows out that pfan, carries on -
a thread vvhich will guide him through the labyrinth of
the moft bufy life. The orderly arrangement of his.
time is like; a ray of Jight which darts itfelf through aM
his aflFairs ; "blrt •^wiifije no plan is laid, where the dil^
pofal of time is furrendefed merely to the chance of in-
cidents, all things lie huddled together in one chaos^.
which admit-s neither of diftribution nor review.

Tke firft requiiite for introducing order into the
management of time, is to be imprefled with a jufl>
fenfe of its value j confider well how much depend* '
upon it, and ho^ faft it. flies away ; the bulk of men
are in nothing moce capricious and inconfiftent than ia
their appreciation of time. When they think pf it as
the mealiire of their continuance on earth, they highly
prize it, and with the greateft anxiety feek* to lengthen
it out ;* but-when they view it in feparate parcels, they
'appear to hold it in contempt, and fquander it with in-
confiderate profufion ; while they complain that life
is fhort, they are often wifliing its-different periods at
an end j covetous of every other pofll-fllon, of time
only they are prodigal j they allow ^^try idle man t^
be mafter of this property, and make every frivolous
occupation welcome that can help them to confume
it. Among thofe who are fo carelefs of time, it is
not to be expefted that order Hiould be obferved in it^
diftribution i but by this fatal negkdt, how manyjiia-
terialsof fevere and lafting regret are they laying up in
ftore for themfelves ? The time which they fuSer to paft
away in the midft of confufion, bitter repentance fecks

afteiwardj

S. XVL Order in Condu^ f

afterwards in vain to recall. What was omitted to h€
done at its proper jnoment, arifes tg be the torment of
forae future feafoo. Manhood isr dlfgrace.d hy the
confequences of negtefted yoiith ? old age, opprefled by-
cares that belonged tO'a former period, labours under a
burden noV its own. At the clofe of life, the dying
man beholds with anguiffi that his- days arefinifliing,
when his preparation far eternity is hardly commenced {
Such are the eflPedts of a diforderly wafte of time,
through not attending to its value j every thing in the
Kfe of fuch perfons is mifplaced, nothing is performed
aright, from not b^ing performed in due fcafon.

But he who is orderly in the diftributio.n of his time,
takes the proper method of efcaping thofe jnanifold'
evils. He is juftly faid to redeem the time ; by proper
management he prolongs it. He lives much 'in little
^ace, more in a few years than others do in many ;
he can live to God and his own foul, and at the fame
rim^c- attend to all the lawful interefts of the prefent ^
world ; he looks, back on the paft, and provides for
the future ; he catches and arrefts the hours as the/
fly, they are marked down for ufefuj' purpofes, ahd^f?
their memory remains : whereas thofe hours fleet by
the man of confulion like a fliadow j his days and years
are either blanks of which he has no remembrance, or '
they a^e filled up with fuch a confufed and irregular
fbcceflion of unfinifhed iranfadlions, that though he
remembers he has been bufy, yet he can give no ac-
count of the bufmefs which has employed him. Of
him, more than of any other, it may with julice be
pronounced, that he tJoalketb in a vninJhe'Wy be is dif^
quieted in <vain,

IH. Introduce order into the management of
your forturie; whatever it be, let the adminiftration of

S On the Imfortance of * *S. XV!.

it proceed with method an^ ccconomy i from time to
time examine your ritua^tion, and proportion your ex-
pence' to your growing or diminifhing revenue ; pro-
vide virhat is neceflary, before you indulge in what isf
fuperfluous. Study to do juftice to all with whom you
df aJ, before you afFed the praife of liberality. In a
word, fix fuch a plan of living as you find that your
circumftances will fairly admit, and adhere to It invari-
ably againft every temptation to improper exceis.

No admonition refpe^ing morals is more neceflary
than this to the age fn which wc live ; an age mani-
feftly diftinguiihed by a propenfity to thoughtlefs pro*
fuffon, wherein all the different ranlts of men are ob*
ferved to J)refs with forward vanity on Jthofe who are
above them, to vie with their fuperibrs in every mode
of luxury and oftentation, and to feek no farther argu-
nient for juilifying extravagance than the fafliion of the
times, and the fuppofed neceflity of living like ethera
around them ; this turn of mind begets contempt for
fober and orderly plans of life, it overthrows all re-
gard to domeflic concerns and duties. It pufhes men
.on to ha&ardous and vifionary fchemes of gain, and un-
fortuately unites the two extremes, of g^rafping with
rapacioufnefs, and of fquandering with profufion. In
ijje midft of fuch difordernd profperity can be of long,
continuance. While confuflon grows upon men's af*
fairs, and prodigality at' the fame time waftes their
fubftance poverty makes its advances fiktan armtd nrntik
They tremble at the view of approaching evil, but
have Joft the force of mind to make provifion againft
it ; accuftomed to move in a round of fociety and
pleafures di(proportioned to their condition, they are
unable to break through the inchantments of habit,.
and with their eyes opqn fink into the gulph which i«

before

8. XVL' O'rJer in Cctt^uSt. » 9

before them. Poverty infortes dependence, and de?-
pendence increafcs corruption. N^ceflitj firft betrays
them into mam compliances ; next impels them to open
crimes, and beginning with oflentation and extrava-
gance, they end in infamy and guilt. Such are the
confequences of neglecting order in our worldly cir-
cumftances ;■— fuch is the circle in which the profufe
and the diflblute daily run.— To what caufe, (6 much
as to the want of order, can we attribute thofc fcenes
ofdiftrefs which fo frequently excite our pity 5 families
that once were flouriflilng, reduced to ruin, and the
melancholy widow and negledted orphan thrown forth
friendlefs upon the world ? -What caufe has been more
fruitful in engendering thofp atrocious crimes which fill
fociety with difquiet and terror, in training the game-
il«r to fraud, the robber to violence, and even the alfaf-
fm to blood ?

Be aflured, then, that order, frugality, arid ceco-
nomy are the neceflary fupports of every perfonal
and private virtue. How humble foever thefe qua-
lities may appear to fome, they are,^ neverthelefs, the
bafis on which liberty, independence, and true honour,
m«ft rife. He who has the fteadinefs to arrange his
affairs with method and regularity, and to condud
hb -train of life agreeably to his circumftances, can
be mafter of himfelf in every iituation into which he
may be thrown. He is under no neceflity to flatter
or to lie; to (loop to vvhat is mean, or to cominit
what is criminal. But- he who wants that firmnefs of
mind which the obfervance of order requires, is held
in bondage to the world ; he can neither adt his part
whh courage as a man, nor with fidelity ?.s a Chriftian.
From the moment you have allowed yourfelves to
psfs the line of oeconomy, and to live beyond your
fortune, you have entered on the path of danger*
B 5 Precipice

to ^ the Importance of .S. XVT.

Precipices furrounded you on all ^\dQs. Every ftep
which you take may lead to mifchiefs that, as yet,
lie hidden ; and to crimes that will end in your ever^
lafting perdition.

IV. Observe order m your amufements; that Js^.
allow them no more than their proper place ; ftudy
to keep them within due bounds ; mingle them in a.
temperate fucceflion with ferious duties, and the
higher bufi»e(s of life. Human life cannot proceed
to advantage without fome meafnre of relaxation and.
entertainment. "We require relief from care. We
are not formed for a perpetual ftretch of, ferious.
thought. By foo intenfe and continued appb'cation
our feeble powers would fbon be worn out. At the
fame time, from our propenlity to eafe and pleafure^.
amufement proves, among all ranks of men, the
moft dangerous foe to order. For it tends inceffantlj?.
to ufurp and encroach, to widen its territories, to
thruft itfelf into the place of more important concerns^
and thereby to difturb and countera^ the natural,
oourfe of things. One frivolous amufement indulged
out of feafon, will often carry perplexity and cqut
fufion througji a long fucceflion of affairs.

Amufements, therefore, though they be of an in-
nocent kind, require fteady government, to keej>-
them within a due and limited province But fuch as
are. of an irregular and vicious nature, require not
to be governed, but to be baniflied from every orr
derly fociety. As foon as a man feeks his happinefs
from the gaming-table, the midnight-revel, and the
other haunts of licentioufnefs, confuiion feizes upon
him as its own. Thgre will no longer be order m
his family, nor order in his affairs, nor order in his
time. The moft important concerns of life ai^ abatL-
doned. Even the order of nature is by fuch p^rfons

inverted jj

S. XVr. Order in Condua. 1 1

inverted.; night is changed into day, and day into
night. Character, honour, and intereft itfelf, are.
trampled under foot-. Yuu may with certainly prog-
nofticate the ruin of thefe men to be juft at hand:
Dlibrder, arifen to its height, has nearly accompliffi-
ed its work ;, the fpots of death are upon them 3 let.
cvery one who would efcape the p.eftileatial conlagiou'.
fly with hafte from their company.

V. PRE'fefi.RVE. order in the arrangement of your
fociety ;. that is, entangle not yourfelves in a perpe-
tual and piromifcuous crowd ;. feledt with prudence,
and propriety, thofe with whom youchufe to afTociate;
let company and retreat fucce^d each other at meafured
intervals; there can be no order in bis life who allots
not a due fhare of his time to retirement and reflec-
tion; He can neither prudently arrange his temporal
affairs, nor properly attend to his fpirllual interefts. He
lives not to himfelf, but to the world. By continual
diffipation, he is rendered giddy and thoughtlcfs. He
contracts unavoidably from the world that fpirit ofr
diforder andcanfufion which is fo prevalent in it.

It is not a fuffieient prefervative againft this evil,
that the circles of fociety in which you are engaged are
not of a libertine and vicious kind. If they withdraw
you from that attention to yourfelves and your do-
meftic concerns, which becomes a good man, they are.
fubverfiv« of order, and inconiiftent with your duty.'
What is innocent in itfelf, degenerates into crime from
being carried to excefs, a*nd idle trifling fociety is near-
ly a-kin to fuch as is' corrupting. One of the firft
principles of order is to learn, to be happy at home;
it is in domeftic retreat that every wife and virtuous
man finds his chief fatisfadlion ; it is there he forms the.
plans which regulate his public conduct. He who,
knows not how to enjoy himfelf when alone, can ne-
ver be long happy abrogd. To his vacant mind, com-

-F

I a On tht Tmfortance sf ' S, XVI.

pany may afford a temporary relief, but when forced to
return to himfelf, he will be fo much more oppreffed
and languid, whereas by a due mixture of public and
private life, we keep free of the fnarcs of both, and
enjoy each to greater advantage.

When we review thofe different parts of behaviour
to which I have fliewh that order is eifential, it mud
naturally occur to you that they are all mutually con-

nefled, and hang upon each other. Throughout

your affairs, your time, your expence, your amufe-
ment, your fociety, the principle of order muft be
equally cairied if you expert to reap any of its happj
fruits; for if into any one of thofe great departments
of life you fuffer diforder to enter, it will fpread through
all the reft. In vain, for iuflarce, ycu purpofe to b»
orderly in the conduct of your affairs, if you be irre-
gular in the diftribution of your time. In vain yeur
attempt to regulate your expence, if into yo'ur amufe-
irient^ or your fociety diforder has crept. You have ad-
mitted a principle of confufion which will defeat all your
plans, and perplex and entangle what you fought to
arrange : uniformity is above all things neceffary ta
order. If you defire that any thing fKould proceed ac-
cording to method and rule, let all things^ as the text
exhorts, he done in order,

I muft alfo admonifh you, that in fniall, as weU as-
in great affairs, a due regard to otder is requifxte ; I
mean;iot that you ought to look on thofe minute at-
tentions which are apt to occupy frivolous minds, ^»
connected either with virtue or wifdoni. But I exhort
you to remember, that diforder, like other immorali-
ties, frequently takes rife from inconfiderdble begin-
nings. They who, in the lefTer tranfa£tions of life
are totally negligent of rule, will be in hazard of ex-
tending that negligence by degrees to fuch affairs and

duties

S. Vn. Order in Condua. Ij

duties as will render them criminal. Remiflhefs grows
OB all who ftudy not to guard againft it j and jt is only
by frequent exercife that the habits of order and punc-
tnality can be thoroughly confirmed.

From what has been faid, the great importance ^f
this principle to mor'al and religious condud muft al-
ready be evident. ' Let us, however, conclude with
taking a fummary view of the advantages which at-
tend it.

Firft, the obfervance of order ferves locorred that
negligence which makes you omit fome duties, and
that hurry and precipitancy which makes you perform
ethers imperfeftly, your attention i^ thereby dirtdled to.
its proper objeft,you follow the ftraightpath which Pro-
videoce has pointed out to man, in the courie of which
all the different bufinefs of life prefents itfclf regularly to
him on every fide ; God and man, time and eternity,
poflels their proper ftations, arife in fucceffion to his
view, and attra^ his care ^ whereas he who runs on in
a dii'orderly courfe, fpeedily involves himfelf in a la-
byrinth, where he is furrounded with intricacy and
darknefs. The crooked paths into which he ftrikcs
turn hifli afidefrom the proper line of human purfuit,
hide from his fight the objefts which he ought chiefly
to regard, and bring others under his view, which
ferve no purpofe but to diftradl and miflead hrni.

Next, by attending to order, you avoid idlenefs, that
moft fruitful fource of crimes and evils. Adting upon
Tplan,' meeting every thing in its own place, you con-
ftantly find innocent and ufeful employment for time ;
you are never at a lofs how to difpofe of your hours^
or to fill up life agreeably ; in the courfe of human ac-
tion, there are two extremes equally dangerous to vir-
tue, the multiplicity of affairs and the total want of
them. The man of order (lands hi the middle be-
tween

P4' On the Importance of S. XVI.

tween thefe two extremes, and fufFers from neither.—^
He is occupied, but not opprelled, whereas the difor-
derly overloading one part of time, and leaving, ano-
thec vacant, are at one period overwhelined with bu^
finefs, and at another either idle through want of em*
plojment, or indolent- through perplexity. Thofe fea-

- fons of indolence and idlenefs, which recur fo often in-,
their life, are their nioft dangerous moments. The
mind, unhappy in its fituation, and clinging, to every
objedt which can occupy or amufe it, is then apteft to
throw itfelf into the arm* of eyery vice and every/
folly. . ' . '

Fah-ther, by the prefervatlofl of order, you check-
inconftancy. and levity; fickle by nature is the human
heart— it is fond, of change, and perpetually tends to
ftart afide from the ilraight line of condudt. Hence,
arifes the propriety of bringing ourfelves under fub-
jedtion to method and rule, which, though at firfl it:
may prove conftraining,. yet by degrees, and ftom the
experience of its happy effe^, becoines natural and-
agreeable ; it rectifies thofe irregularities of temper and
manners to which we give the name of caprice, and
which are diftinguiftiing. charafterifticsof a diforderly

. mind ; it is the parent of fteadinefs of dsndudly' it forms,
confiftency of character, it.is the ground of all the con-
fidence we repofein one another, for the diforderly we:
know not where to find. In him only can we place-
any truft, who is uniform and regular, who lives by
principle, not by humour, who ads upon a plan, and
not by defultory motions.

The advantages of order hitherto mentioned belong
to reditude of condudt. Confider alfo how important
it is to your felf-enjoyment and felicity. Order is the
fourcc of peace ; and peace is the higheft of all tem-
poral, bleflings. Order is indeed th^. only region in

which

S. XVr, . Onler in Corniud: r^,

which tranquillity dwells. The very mention of confu-
ffon Imports difturbance and vexation. Is it pofTible.
for that man to be happy who cannot look into the ftate.
of his affairs, oi^the tenor of his conduQ; wiAout dif-
cerning all ta be embroiled ; who is either in the mftfft
of Bcmorfe for what he ha» neglefted to do, or in the
midft of hurry to overtake what he finds, too late, was
neceflary to have been done ? Such as live according^
to order may be compared to the celeftial bodies which i
move in regular courfes, and by ftated laws; whofe in-
fluence is beneficent ; whofe operations are quiet and
tranquil. The diforderly referable thofe. tumultuous ele-
ments en, earth, which, by fudden and violent eruptions,,
clifturbihe caurfe of nature. By mifmanagement of af-
fairs, by excels in expence, by irregularity in the indulr
gence of company and amufement, they are perpetually,
creating raoleftationboth to themfelves and others. They
depart from their road to^ftek pleafure; and inftead of
it, they- every where raife up.forrows. Being always
found out of their proper place, they of courfe interfere
and jar with others. The diforders which they raife ne-
ver fail to fpread beyond their own line, and to involve
many in eonfufiorvand diftrefs ; whence they neceflarily
become the authors of tumult and contention, ofdifcord
and enmity. Whereasorder is the foundation of union.
It allows every man to. carry on his own affairs without,
difturbing his neighbour. It is the golden chain which i
holds togejther the focie^ies; of men.in-friendiliipiandi
peace.

In fine, the man of order is connected with all the
higher powers and principles in the univerfe. He is the
follower of God. He walks with him, and adls upon
his plan. His character is formed on the fpirit which
religion breathes. For religion in general, and the reli-
gion of Chiii! in particular, may be called the great dif-
cipline of order. To walk ffttfullyy and to walk dijo*

det

1 6 On t^e Government S. XVII.

derljy arc fynonymous terms in Scripture. Yvom fuch
as tjoalk dijwderly we are commandejdf in the name of
%ur Lord Jefus Cbtiji^ to 'withdraw ourfel*ues, 2 Thtfll
iii. 6. The kingdom of Satan is the rei^ of diforder and
datknefs. To reftore order among the works of God, was
the end for which the Son of God defcendedto the earrli.

• He requires order to be obferved in his church. His

undertaking is to be confummated in that perfed order

which he ihall introduce at the laft day. * In the new

' earth and the nenv heavms, undifturbcd order fhall for

€ver prevail among y/>/r/7j ofthejujl made perfe&i and

. whatever farther preparation may be requifite for our
being admitted to join their fociety, it is certain^that we
ihall never fliare in it, unlefs we make it now our ftud/
to do all things decently, and iii orders

SERMON XVIL

On the Government iof the Heart*
Proverbs iv. 23.

Keep thy heart tmth all diligence : for out of it are the
i£ues of life^

* A M ON G the many wife counfels given by this
./jL infpired writer, there, is none which deferves
greater regard than that contained in the text. Its im-
portance, however, is too feldom perceived by the ge-
nerality of men. They are apt to confider the regula-
tion of external condud^us the chief objeft of religion.
If they can a£t their part with decency, and maniain a
fair character, they conceive their duty to be fulfilled.
What paffes in the mean time within their mind, thej

fuppofe

S. XVn. .6/ the Heart. ij .

fuppofe to be of no great confequcnce either to them-
felves, or to the World. In oppofition to this dan-
gerous plan of morality, the wife man exhorts us
to keep the Leari j^th^t is, to attend not only to our
actions but to ovR: thoughts and defires ; and io ^eej>
ibe heart *votth_ all diligence^ that is, with fedulous and
unremitting care; for which he affigns this reafon, that,-

9utof the heart are the ijfues of life, In difcouifing of

this fubjeft I purpofe to confider, feparatelyr the go-
vernment of the thoughts, of the pafllons, and of the
temper. But before entering on any of theTe, let u& be-
gin with enquiring in what fcnfe theAffues of life are faiJ
loh^outof thehearti that we may difcern the force ftf
the argument whieh the text Tuggeftfi, to recommend
ihiggredtduty <it kaptng the tuai^U

Tie ij^u §flifi are juftly faid to be otit of the h^ert,
becAufe tht ftftte of the b@iirt !« wb&l d^terniinei our
mofal character, fti^d wbsit forxns our chief hftppineft or
mifery.

FiH»T, it is the (late of the heart which dettrminei
our moral chara£t§r. .The tenor of our anions will al«
w«yi correfpond to the difpofiiions that prevail within.
To diflcmble or to fupprefs-,^eni, w a fruitleft attempt,
Jo fpite of our efforts, they will perpetually break forth
in our behaviour. On whatever fide the 'weight of in-
clination hangs^ it will draw the praSice after it. In^
vain therefore you ftudy to prefcrve your hacds^ clean,
unlefs you refolve at the fame time to keep your heart
pure. Make the tree good, as our Saviour dire6ls, and
then it^ fruits ivill hegoodalfo. For out of the heart proceed
tot only e<vil thoughts i hnt murders^ adulteries ^ fornica-
thns.thfft, falfe *ivitn€fsyhlafpbemies. Mat. xv. i8. If
that fountain be once poifoned, you can never expert that
tiubrious dreams will flow from it. Throughout t|ie

whole

l8 On tie Oovernment S. XVII.

whole of their courfe, thej will carry the taint of the
parent fpring.

But it is not merely from its influence on external ac-
tion that the importance of the heart to our moral cha-
rafier arifes. Independent of alt adllftn, it is, in truth,
the ftateof the heart itfelf which forms our character in
the fight of God. With our fellow creatures," adlions
muft ever hold the chief rank ; becaufe, by thefe only.
we can judge of one another; by thefe we affeft each
other *s welfare ; and therefore to thefe alone the regu-
latfon of human law extends. But in the eye of that
Supreme Being, to whom our whole internal frame is
uncovered, difpofitions hold the place o/ a£lions ; and
it is not fo much what we perform, as the motives which
move us to performance, that conftitutes us good or
evil in his fight. Even among men, the morality of
anions is eftimated by the principle from which they are
judged to proceed ; and fucb as the principle is, .fuch is^
the man accounted to be. One, for inftance, ma^
ipend much ,of his fortune in charitable actions ;. and
yet, if he is believed to be influenced by mere often ta-
tion, he is deemed not charitable, but vain. "He may
labour unwcariedly to ferve the public; but if he is
prompted by the defire of rifing into power he is held
Bot piiUic fpirited, but ambitious : And if hebeftows a
benefit purely that he may receive a greater in return,,
no-man could reckon him generous, but felfilliand in-
t^refted. If reafon thus clearly teaches us to eftimate
the value of adions by the difpofitions which give them
birth, it is an obvious conclufion, that according to
thofe difpofitions we are all ranked and claifed by him
who feeth into every heart. The redllfication of our-
principles of action is the primary Objefl of religious di(^
cipline, and in proportion a5 this is more or lefs ad-
vanced,, we. are more, or lefs religious. Accordingly,
' / the

S.XVII. tf the Heart. 19

the regeneration of ihe heart is every where reprefented
in the Gofpel as the moft efTential requifite in the clia-
rafter of a chriftian. ~ .

Secondly, the ftate of the heart not only deter-
Hiinesour moral character, but forms o«r principal hap^
piaefs or niifery. External (ituations of fortune are no
farther of confeqaence** than as they operate on the
heart; and their operation there is far from corre-
fponding to the degree of worldly profperiiy or adverflty.
If, from any internal caufe a man's peace of mind be
difturbed, in vain you load hiai with all the honours or I
riches which the world can beftow. They remain
without, like things at a diftance from him. They reach,
not the fource of enjoyment. Difcompofed thoughts,
agitated paflions, and a ruffled temper, poifbn every in-
gredient of pleafure which the world holds out, and over-
eaft every objefl which prefents itfelf wixh a melgn"
choly gloom. In order to acquire a capacity for happi-
nefi, it muft be our firft ftudy to refUfy fuch inward
diforders. Whatever difcipjine tends to accompliih thi*
purpofe, is of greater importance to man than the ac-
quifition of the advantages, of fortune. Thefe are pre-
carious anddoubtfui in their efFedt ; internal tranquillity
is a certain good. , Thefe are only means ; but that is
the end. Thefe are no more than inftrutxicnts of latis*-
fadion ;. that is, fktisfa£tbn itielf.

Juftly it is faid by the Wife Man, that heivbohatb no
rule (Tjer bis f pint, is like a city that is broken doion and
voitbout walls, ^rov. xxv, 28. All is wafte : all is in difor*
der and ruins within him. He polTeiTes no defence againll
dangers of any fort. He lies open to every in furreftion
cf ill-humour, and every invafion of diftrefs. Whereas he
who is employed in regulating his mind,, is making provi-
fioa againll all the accidents of life. He is ere^ing a
foruefs into which, in the day of danger, he caiv retrea.t
wiih (afety. And hence, amidft thofe endeavours to fe-

cvirje

so * On the Government S. XVIl.

cure happinefi which inceflantly employ the life of
man, the careful regulation, or the . improvident ne*
glefl of the inward frame, forms the chief diftin^ion
between wifdom and folly.

Thus it appears with how much propriety the ijfues of
life ^re faid to be out q/ the heart. Here rife thofe great
fprings of human conduft whence the main currents flow
of our virtue, or our vice; of our happinefs, or our
mlfery. Befides this powerful argument for keeping tht
heart n»hb all ilitigencey I mufl: mention another inipor*
tant confiderati^n taken fiom the prefent ftate of human
nature. Think what your heart now is, and what mtift
be the confeqiience of remitting your vigilance m
Watching over it. VVitb too much juftic^ it Is faid in
S;:ripturG t«5 b'g .^ce'^.tful nhvi till ttAftgi^ fifld dij^erattlj
W^aW. Ijs Um of iriiut^ eorruptiofl gives It i p@rpd-
t«d tendency downwards into vlct ftsd dlfofdcr. To
dire^4ind impel it upwardf, requires ft conftant effort.
Experience roay convince you, that almoft every defire
has apropenfuy to wander into an improper tiireftlon i
that every paflion tend^ to exceffj and that around
yowr imagination there perpetually crowds a ^wholo
fwarm of vain and corrupting thoughts. After all the
care that can ba beftowed by the beft men on the regu-
lation of the heart, it frequently batfles their efforts to
kdep it under proper difcipline. Into what univerfal
tumult then mud it rife, if no vigilance be employed,
and no government be exercifed over it ? Inatten-
tion and remiiTnefs is ail that the great adverfary of
mankind defires, in order to gain full advantage. While
you Jleep^ he fozvs his tares in the fieU, The houfe
which he finds vacant and unguarded, lie prefently^/?r-
vijhes *with e^ilfiirits.

Add to this, that the human temper is to be confi-
dered as a fyfteni, the parts of whrch have a nutual

dependanc«.

S. XVII. of the Heart. 21

dependance on each other. Introduce diforder into
any one part, and you derange the whole. Suffer but
one paiEon to go out of its place, or to acqtlfe an unna-t
tural force, and prefently the balance of the (bul will be
broken ; its powers will jar among themfelves, and their
operations become diicordanl-r^iTre'/ thy hart therefore
vjiib all diligence ; for all thy diligence is here required.
And though ihine own keeping alone will not avail,
jinlefe the affiftance of a higher power concur, yet of this
be well affuredjlhat no aijd from heaven is to be expelled,
if thou ihalt negleQ to exert thyfelf in peiforiDing the
part affigncd thee. '

Having now ihewn the importance of exercifing
government over the heart, I proceed to confider more
particularly in what that government confifts, as it re-
fpedsthe thoughts, the pafiions, and the tempeH

I begin with the thoughts, which are the prime
movers of the whole human condudt. All that makes
a figvre on the great theatre of the world, the employ-
ments of the bufy, the enterprises of the ambitious, and
the exploits of the warlike, the virtues which form the
happinels, and the crimes which occafion the mifery of
mankind, originate in that filent and fecret recefs of
thought which is hidden from every h^man eye. The
fecrecy and iilence which reign there, favour the preju-
dices entertained by too many, that thought is exempted
from all control. Paflions, they perhaps admit, re-
quire government and reftraint, becaufe they are violent
emotions and difturb fociety. But with their thoughts
ihey plead, no one is concerned. By thefe, as long as
they remain in their bofom, no offence can ^ be given
and no injuiy committed. To enjoy unrellrained the
full range of imagination, appears to them the native
light and ja-ivilege of man,

TIad

i% On the Government S. XVIL

Had they to do with none but their fellow creatures,
fuch reafoning might be fpecious. But they ought to
remember, that in the (ight of the Supreme Being
thoughts bear the charadter of good or evil, as much as
actions; and that they are, in efpecial manner, the Tub-
je£b of divine jurifdi^ons, becaufethey afiC cognisable
by no othef tribunal. The moral regulation of our
thoughts, is theparticuhir teft of our reverence for God.
.If we reftrain our pafllons from breaking forth into open
diforders, while we abandon our imagination in fecret
to corruption, we ihew that virtue refts with us upon
regard to men ; and that however we may a6l a part
in public with propriety, there is before your eyes no
fear of that God who fearcheth the hearty and requir^tb
truth in the inijoard part ,

But.rfven abftra^ing from this awful coniideration,
the government of our thoughts muft appear to be of
iiigh confequence, from their diredt influence on con-
duft. It is plain that thought gives the iirft impulfe to
every principle of aftion. Anions are, in truth, no
other than thoughts ripened into coniiftency and fub-
ftance. So certain is this, that to judge ^ith precifion
of the character of any man, and to foretell with con-
fidence what part he will a&, no more were requilite,
than to be rendered capable of viewing the current of
thought which pifles moll frequently within him ;
though by fuch a ni^ihod we have no accefe to judge
of one another, yet tftuSili is always in our power to
judge of ourfelves. Each of us, by impartially fcruti-
nizipg his Indulged and favourite thoughts, may difcover
the whale fecret of his real charader. This confidera-
lion alone is fufficient to fhew of what importance the
government ef thought is to the keeping of the heart.

But fuppofing us convinced of its importance, a
queftion may arife, how far it is within our power, and

S. y» IL 0/ the Heart. ' £3

ia what degree thoughts are fubjedl to the command
of the will ? it is plain that thej are not always the
offspring of choice ; . often they are inevitably expreiled
upon the mind by furrounding objefts ; often they dart
up, as of themfelves, without any principle of intro-
duction which we are able to trace ; as the *wmd blsyw-
eth where it lifletb^ and thou canft not tell ivhence it co^
metbnor whither it goeth, equally rapid in its tranfilions,
and infcrutable in its progre6, is the courfe of thought,
moving along a train of conneJtions which are too deli-
cate for our obfervation, it defeats all endeavours ei*
ther to explore or to ftop its path 5 hence vain and fen-
taftic imaginations fometimes break in upon the moft
fettled attention, and difturb even the devout exercifes
pf pious minds. Inftaoces'of'this fort muft be placed
to the account of human frailty. They are misfor-
tunes to b^ deplored, rather than cnnies to be con»
demned, and our gracious Creator, who ino*wj our
frame and remembers we are dujl, will not be fevere in
marking every fuch error and wandering of the mind ;
km\. after theie allowances are made, fliil there re*
plains much fc^pe for the proper government of thought,
and a multitude of cafes occur, in which we are no
leis accountable for' what we think than for what
we do.

As, firft, when the introduftion* of any train of
thought depends upon ourfelves^ fend is our voluntary
a6l, by turning'our attention tdv^rds fuch objedts, awak-
ening fuch paffions, or engaging in fuch employments
as we know muft give a peculiar deteruiination to our
thoughts. Next, when thoughts, by whatever acci-
dent they may have been originally fuggefted, are in-
dulged with deliberation and complacency. Though
the mind has been paflive in their reception, and, there-
fore, free of blame, yet, if it be active in their continu-
ance.

24 On the G^emment S. XVII.

ance, the guilt becomes its own ; they may have in-
truded at Brfty like unbidden guefts, but if, wKen en-
tered, they are made welcome and kindly entertained,
the cafe is the fame as if they had been invited from
. the beginning. If we be thus accountable to God for
thoughts either voluntarily introduced, or -deliberately
indulged, we are no lefs fo, in the laft place, for tho(b
which find admittance into our hearts from fupine neg-
ligence, from total relaxation of attention, from allow-
ing our imagination to rove with entire licence, liAa
the eyes of the fool toijuards the ends of the earth. Our
minds are, in this cafe, thrown 'open to folly and va-
nity. They are proftituted to every evil thing. which
pleafes to take pofTeflion ; the confequences muft all
be charged to our account, and in vain we plead ex-
cufe from human infirmity. Hence it appears, that
the great obje6t at which we are to aim in governing
our thoughts, is to take the nioft effedtual meafures for
preventing the introdudion of fuch as are finful, and
for hardening their expulfion, if they fhall have introdur
ced themfelves without confent of the will.

But when we defcend into our breads, and examine
how far we have ftudied to keep this objeft in view,
wiio can tell bo^ oft be hath offended? In no article of
religion or morals are men more culpably remifs than
in the unreftrained indulgence they give to fancy, and
that too, for moil part, without remorfe. Since the
time that reafon began to exert her powers, thought
during our walking hours, has been aftive in every
breaft, without a moment's fufpenfion or paufe ; the
current of ideas has been always flowing ; the wheels
of the fpiriiual engine have circulated with perpetual
motion : let me afk what has been the fruit of this in-
ceHint activity with the great v ft part of mankind ? of the
innumerable hours that have been employed in thought,

how

$. XVII. •/ th Heart. «S

bow few ar« otarked with any permanent or uiefiil ef^
fe^ ? How many have either paiTed away in idle
dreams, or have been abandoned to anxious difcon-
tented mufings, to unfocial and malignant pailions, or to
irregular and criminal defires ? Had I power to lay
open that ftorehoufe of iniquity wh^ch the hearts of too
many conceal ; could I draw out and read to them a
M <)f all the imaginations they have devifed, and all
the paffions they have indulged in fecret, what a pic-
ture of men would I prefent of themfelves i what
crimes would <they appear to have perpetrated in fancy,
which to their mod intimate companions they 4ur(l not
reveal ?

Even 'whefl men imagine their thoughts to be inno-
cently employed, they too commonly fuller them to
run out into extravagant imaginations a~nd chimerical
plans of what they would wiOi to attain «r chufe to be,
if they could firame the courfe of things according to
their deiire* though fuch employments of fancy come not
under the famedeicription with thofe which -are phiinfy
criminal, yet wholly unblamable they fcldom are.
Beiides the wafte of time which they oceafion, and the
mifappHcation which they indicate of thofe inteile^utl
powers that were given to us for much nobler purpo-
^,fuch romantic fpeculations lead its always into the
neighbourhood of forbidden regions } they place us on
dangerous ground ; they are for the moft part con-
nected with fome one bad pa(HoB, «nd they always
nourifh a giddy and frivolous turn of thought. They
unfit the mind for applying with vigour to rational pur-
fuits, or for acquiefcing in fober plans of conduct.
From that ideal world in which it allows itfelf to
dwell, it returns to the commerce of men, unbent and
relaxed, fickly and taintedi averfe from difchargingthe

Vet. II, C duties.

a6 On the Importantt of S. 3CVIt

duties, and foraclimes difqualified even for reliihmg
the pleafures of ordinary life. O JerufaUm^ ^ajb thine
heart from ivic htdnefs» Hotv long fball thy <oain thoughts
hdge tAjithin thee ? Jerem. iv. 14— In order, to guard
againft all fuch corruptions and ab ufes of thought as I
have mentioned, it may be profitable to attend to the
foi lowing rules.

In the firft place> ftudy to acquire the habit of at-
tention to thought i no ftudy is more important, for in
proportion to the degree, in which this habit is pol^
fefTed, fuch commonly is the degree of intelleftual im-
provement. It is the power of attention which in a
great meafure diftingui^hes the wife dnd the gr^t from
the vulgar and trifling herd of men ; the latter are ac-
cuflomed to think, or rather td dream, without Icnow-
ing the iubje€t of their thoughts ; in their unConnedted
rovings they purfiie no end, they follow no track.
Every thing floats loofe and disjointed on the furface
of their mind, like leaves fcattered an^ blown about on
the face of the waters.

In order to lead your thoughts into any ufeful direc-
tion, your firft care muft be, to acquire the power
of fixing them, and of reftraining their irregular moti-
ons. Inure yourfelves to form a plan of proper medi-
tation 9 to purfue it ileadrly, and with fevere autho-
rity to keep the door fhut againft intrufions of wander-
ing fancy. Let your mind, for this purpofc, become a
frequent obje^ to itfelf. Let your thoughts be made
the fubjcdl of thought and review. " To what is nay
" attention at prefent directed ? Could I difclofe it
" without a blufli to the world ? Were God inftantly to
** call me into judgment, what account could I give him
** t)f it ? Shall I be the wiferor the better for dwelling
" on fach thoughts as now fill my mind ? are they cn-

" tirely

& XVII. •/ the Heart. 27

** tire!/ coafiftent with my innocepce, and with my
" prefent and future peace ? If ihcy are not to what
'* purpofe do I indi^lge fuch unprofitable or dangerous
** nmfings ?"— By frequent exercife of this inward fcrli-
tiny, we might gradually bring imagination under dif^
dpline, and turn the powers of thought to their proper
life as means of improvement, inftead of (ufFering
them to be only the inftruments of va;iity and guilt.

In the fecond place, in order to the government of
thought, it is necefTary to guard againd idlenefs. Idle-
ncfi is the great fomenter of all corruptions in the hu-
man heart. In particular, it is the parent of loofe
imaginations and inordinate dedres. The ever adtive
and reftlefs power of thought, if not employed about
what is good, will naturally and unavoidably engender
evil. Imagine not that mere occupation, of what-
ever kind it be, will exempt you from the blame and
danger of an idle life. Perhaps the word fpecies of
idlenefs is a diflipated, though feemingly bufy life, fpent
in the haunts of loofe fociety, and in the chafe of perpe-
tual amufement. Hence. a giddy mind, alternately
elated and deje^ed with trifles, occupied with no recol-
lection of the pad but what is fruitlefs, and with no
plans for the future but what are either frivolous or
guilty.

As, therefore, you would govern your thoughts, or
indeed as you would have any thoughts that are wor-
thy of being governed , . provide honourable employ-
ment for the native adtivity of your minds. Keep know-
ledge, virtue, and ufefiilnefs, ever in view. Let you4K
life proceed m a train of fuch purfuits as are worthy df
a Chriftian, of a rational and a focial being. Whl^
thefe arc regularly cart ied on as the main bufinefs of
life, let amufement poiTefs no more than its proper place
ia the diftribution of your time. Take particular care
C % that

1

9X On tie Gaventmeni S. XVIL

that your amufements be of an irreproachable kind, and
that all jour focicty be either improving or innocent.
So iliall the ftream of your thoughts be made to run in
a pure channel. Manly occupations and virtuous prin-
ciples will expel the taint which idleneis never tails ta
communicate to the Tacaiit mind.

In the third place, when criminal thoughts anTe, at-
tend to all the proper methods of (peedily fupprefling
them. Take example from the unhappy iiidadry
which (inners dilcover in banifhing good ones, when a
natural fenie of religion forces them on thw confcience.
How anxioufly do they fly from thcmfelves ? how ttu-
dioudy do they drown the voice which upbraids them
an the noife of company or diverfion ? what numerous
artifices do they employ to evade the uneafinefi which
returns of refledipn would produce ?*— Were we to ufe
equal diligence in preventing the entrance of vicious
fuggeftions, or in repelling them when entered, why
iliould we not be equally faccefsful in a much better
caufe ?-— As foon as you are fcnfible that any dan-
gerous paffion begins to ferment inftantly call in other
pa(Iions» and other ideas, to your aid. Haften to turn
your thoughts into a different direction. Summon
up whatever you have found to be of power for compo-
fing ^nd harmonizing your mind* Fly for aififtance to
ferious tludies, to prayer and devotion 5 or even fly
to bufinefs or innocent fociety, if foHtude be in hazard of
favouring the feduflion. By fuch means you may flop
the progrefs of the growing evil. You may apply an
antidote, before the poifon has had time to work its
VHlleffea.

In the fourth place, it >vill be particularly ufefiil to
ioimprefs your minds with a habitual fenfe of the pre-
feftce of the Almighty. When we refledt what a ftrong
check the belief of divine omnifcience is calculated to
^ivc to all criminal thoughts, we are tempted to fufpe^

that

S.XVII. pf the Hearts 29

tbat even by Cbriftians this, ar licit* of faith is not re-
ceived with fincere convi^oni For who but muft
confefs, that if be knew a. parent^ a friend, or a neigh-
bour, to have the power of looking into his heart, he
durft not allow himfelf that unbounded fcope which
he now gives to his imagination and defire ? Whence,,
then, comes to pais, that men, without fear or concern,
bring into the prefence of the awful majefty of Heaven
that folly and licentioufnefs of thought which would
make them blufh and 'tremble, if one of their own
fellow-creatures could defcry ? At the fame traic,.
no principle is fupported by clearer evidence than
the omnifcience of God. All religious fe£ts have ad-
muted it. .AH focieties of men, in their oaths and
covenants, appeal to it. The fovereign of the uvi-
verfe cannot but know what paffes throughout his
dominion«. He who fupporcs aU nature muft needs
pervade and fill it. He 'wJ)0 formed the heart is cer-
tainly confcious to what paffes within a.
' Never let this great article of faith efcape from your
view. In thinking, as well as in adting, sccuflom
your/elves to look up with reverence to that piercing
eye of divine obfvirvation which neither /lumbers nor
Jieeps. Behold a pen always writing over your head,
and making up that grekt record of your tbotights,
words, and actions, from which at Jaft you are to b^
judged. Think that you ape never leis alone than
when hj yourfelves j for then is He^ftill with you, whofe
in(pe£tion li Qf greater confequence than that of a "
mankind. Let thefe awiful confiderations not oni
check the diflipation of corrupt fancy, but ihfufe'in
your fpirits that folenui compofure which is the parent
of meditation and wiiclom. Let them not only expel
what is evil, but introduce in its ftcad what is pure and
bolyi elevating your thoughts to divine and eternal

obje^s

i

30 On the Gavernment S. XVII.

obje€b, and a€ling as the countcrpoifc to thofe attrac**
tions of the world, which would draw your whole
attention downwards to fenfe and Tanity. .

«

SERMON XVIII.

The fame Subject continued.

Proverbs iv. 23.*

Keep thy heart ivith all diligence : for out of it are the
ijfues. of life,

HA V I N G treated, in the foregoing difcourfe, of
the government of the thoughts, I proceed to
confider the government of the paflions, as, the next
great duly of including the keeping of the heart,

Paflions are ftrong emotions of the mind, occaiioned
by the view apprehended of good or evil. They are
original parts of the conflitution of our naturd j and
therefore, to extirpate them is a miftaken aim. Reli-
gion requires no more of us than to moderate and rule
them. When our bleffed Lord alTumed the nature,
without the corruption of man, he was fubjedt to like
paflions with us. On fome occari6ns he left the rifings
of anger. He was often touched with pity. He was
grieved in fpirit ; he forrowed and he wept.

"Paflions, when properly dire€led, may be fubfervient
to very ufeful ends. They rouze the dormant powers
of the foul. They are even found to exalt them.
They often raife a man above himfelf, ana render hira
more penetrating, vigorous, and mallerly, than he is xn

his

S. XVIII. of the HeartL. yi

kis calmer hours. Actuated bfi (bme high padion, he
conceives greni dcfigns, and' furmounts all difficulties
in the execution- He is infpired with more loftj fcn-
timents and endowed with more perfuafive utterance,
than he poffifles at any other time. Paflions are the
aftive forces of the foul. Thay are its hijheft powers
orought into movement and exertion. But, like all
other great powers, they are either ufeful or deflruc-
live, according to their diredlion and degree : as wind
and fire are inftrumental in carrying on many of th;-?
beneficent operatfons of nature; but when. they rife
to undue violence, or deviate from their proper courfe,
their path is marked with ruin.

It is the prefent infelicity of human nature, that
ihpfc ftrong emotions of the mind are become too pow-
erful for the principle which ought to regulate them.
This is one of the unhappy confequences of our apoftacy
from God, that the influence of reafon is weakened,
and that of paflion ftrengthened within the heart.
When man revolted from his Maker, his paflion, re-
belled againft liimfelf ; and from being originally the*
inftrument of reaibn, have become the tyrants of the
foul. Hence, in treating of this fubjedl, two thing^s
may be affiimed as principles : firft, that through the
prefent weaknels of the underftanding, our paflions are -
often directed towards imprpper objects; and next,
that even when their direction is juft, and their objects
are innocent, they perpetually tend to run into exceft :
they always hurry us towards their gratification, with.
^ blind and dangerous impetuofity. On thefe two
points then turns the whole government of our paf-
fions: firft, to afcertain the proper objects of their pur-
fuit } and next, to reftrain them in that pnrfuit when
they would carry us beyond the bounds of reason. If
there be any ps^ilion which intrudes itfclfunfeafonabty

into

ja On ilk Gtwernmnt S: XVnf.

into our mind, which darkens and troubles our judg,*
inent, or habitually difcompofcs our temper ; which
unfits us for properly difcharging the duties, or difqua-
Jifies us for cheerfully enjoying the romforts of life^
we may certainly conclude it lo hav€ gained % dan-
gerous afcendant. The great objefi which we ougfrt
to propofe to our&lves is, to acquire a firm and ftedfaft
mind, which the infatuation of paflion iltall not feduce,.
nor its violence (hake ; whidr, refting on^fixed princi-
ples, fhall, in the midft of con tending emotions, remain
free^ and mafter of itfelf ;. able to liftcn calmly to the
voice of confcience, and prepared tb obey its dictates
without hedtation.

To obtain, if poflible, fuch command of paflion, i»
one of the highcft attainments' of th^ rational nature.
Arguments to (hew its importance crowd upon u»
from every quartet. If there be any fertile fource
of mifchief to human life, it is, beyond doubt, the
mifrule of paflion. It is this which poifons the enjoy*
ment of individuals, overtxu-ns the Older of (bciety » and-
ftrews the path of life with fo many miferles, as to rea-
der it indeed the valley of tears. All thofe great fcenes
of public calamity, which we behold with ailoniiliment
&nd horror, have originated from the fource of violent
paiSons. The4e have overfpread the earth with blood-
fhed. Thefe have pointed the aflaflin's dagger, and
filled the poifoned bowL Thefe, In every age, have
furni(hed too copious materials for the orator's pathetic
declamation, And for the poet's tragical fong.

When from public life we defcend to private conduA*
though padton operate not there in fuch a wide and
de(bu£tive fphere» we ftiall find- its influetice to be na
lefs baneful. I need not mention the black and fierce
paifioni, fuch as envy, jealoufy, and revenge, whofe ef-
feds are obviouily noxious, and whofe a|;itations are

imngiediate

S. XVm. 0/ the Heart.

immediate mifery. But take any of the licentious i
fenfualkind. Suppofe it to have unlimited fcope; traci
throughout its courfe ; and you will find, that gradua
as it rifes, it taints the foundnefs, and troubles the pe;
of his mind over whom it reigns j that in its progref
engages him in purfuits which are marked either w
danger or with fhame ; that in the end it waftes his f
tune, deftroys his health, or debafes his character 5 j
aggravates all the miferies in which it has involved I
with the concluding pangs of bitter remorfe. . Throii
all the ftagcs of this fatal courfe, how many have he
tofore run ? What multitudes do wedaily behold pi
fuing it, with bhnd and headlong fteps ? >

But, on the evils which flow, fcom unreftraised pa
oos, it is needkfs to enlarge » .hardly are there any
ignorant or inconfiderate as not to admits that whi
pafHon is allowed toi reign, both happinefs «nd viri
muft fuffer. I proceed therefore to w£al . is of m<
confeqyence, to fugged fome dire£tions which may
ufeful in aflifting us to preferve the government of (
pafllons.

Ik the iirft place»we muft ftudy to acquire j
views of the comparative importance of thofe obje
that are moft ready to attract defire, ^The errone<
opinions which we form concerning happinefs and i
fery, give rife to all the miftiken and dangerous pa
ons which embroil our life. We fuffer ourfelves to
dazzled- by unreal appearances of pleafure ; we follf
with precipitancy, whitherfoever the' crowd leads ;
admire without examination what our predeceflbrs hi
admired ; we fly from every fhadow at which we
others tremble i thus, agitated by vain fears and <
ceitful hopes, we are hurried into eager contefts abc
objedb which are in thertifelves of no value ; by re^
fying our opinions, w« .would -ftrike at the root of t
C 5- ei

34 On the Governmeni S. XVIII.

eviL If our vain imaginations were chaftened, the ta-
mult of our paflions would fubfide.

It isobferved, that the young and the ignorant are
always the moft violent in purfuit j the knowledge
which is forced upon them by longer acquaintance with
the world, moderate* their impetuofity ; ftudy then to
anticipate, by reflcdtion, that knowledge which experi-
ence often purchafes at too dear a price. Jnure your-
felves to frequent cpnfideration of the emptinefi of
thofe pleafures which excite fo much ftrife and commo*
tion among mankind. Think how much more of true
enjoyment is loft by the violence of pafHon, than by the
want of thofe things which, give occaGon to that paf^
fion. P^rfuade youifelves that the favour of God and
the poflelHon of virtue, form the chief happinefs of the
rational nature. Let a contented mind and a peaceful
life hold the next place in your eftimation ; thefe arc
the conclufions which the wife and thinking part of
mankind have always formed ; to thefe conclufions,
after having run the race of pailion, you will probably
come at the laft ; by forming them betimes you would
make a feafonable efcape from that tempeftubus re-
gion through which none can pais without fuffering
uilfcry, contracting guilt, and undergoing fevere re-
morfe.

In the (econd place^tn order to attain the command
ofpallion, it is requifite to acquire the power of felf-
denial. The felf-denial of a Chiiftian confifts not in
perpetual aufterity of life and univerfal renunciation
of the innocent comforts of the world. Religion re-
quires no fuch unneccifary (acriBces, nor ts any iuch
foe to prefent enjoyment ; it confifts in our being ready,
on proper occafio^ns, to abftain from pleaiure or to lub-
mit to fufFering, for the fake of duty and confcience, or
fro^jQ a view to fome higher and^more extenfive good.—

If

S. XVni. ^ of the Heart. S5

It* we poflefi not this power, we fhall be the prejof
every loofe j'nclination that chances to anfe. Pam-
pered by continual indulgepcc, all our paffions will
become mutinous and headftrong. Defire, not reafoHj
will be the ruling principle of our cbrdu€t.

As, therefore, you would keep your paffions viihia
due bounds, you muft betimes accuftom them to know
the reins. You muft not wait til! fotae critical occa-
(ion for the exercife of felf-denial occur. In vain you
will attempt t<ra6l with authority, if your firft eiTay
be made when temptation bas inflamed the mind. In
cooler hours, you muft fometimes abridge your enjoy-
ment even of what is innocent, fa the midft of law-
ful pleafure you muft maintain moderation, abftemi-
oufnefs,-and-felf-command. The obfervance of this
difciplinc is the only method of fupporting reafon in its
proper afcendant ; for if you allow yourfelves always
to ftretch to the utmoft point of innocence and fafety,
beyond that point you will infallibly be hurried when
paffion ihall arife in its might to ftiake the heart. .

In the third place, impreis your minds deeply with^.
this perfuafion, that nothing is what it appears to be
when you are under the power of paffion. Be afTured,
that no judgment which you can form can be in the
leaft depended upon as found or true: The fumes
which arife from a heart boiling with violent paffions>
never fail to darken and trouble the underftanding. —
When the gourd withered, under the iliade of which
the prophet Jonah repofed, his mind, already luffied
by the difappointment of his predictions, loft, on occa-
fion of this flight incident, all command of itfelf, and
in the midft of his impatience, he nxjtjhed to die rathsr
than to live. Inftead of being calmed by that expoftu-
lating voice, " Doji thou *well^ O Jonah / to he atigrj
hecavfe of the ^ourd P He replied wiih great emotion,

' Id*

36 On the Govtrnmni S. XVIIf.

I ih well to be angry even unio death. But didjonah thiak
(b when his paflloa had abated ? Do thefe fentimeot?
bear the leaft refemblance ta that humble anddevout^
pcayet (jwab, ii*) y^hich on another occafion»when in his
cahn mind he put up to God ? No two perfons can differ
more from each other than the fame per(bn. differs from
himfclf when agitated by pafliony and when mafter of
his reafon. / Jo. *wiU io he angry ^ » the language of
every man when his mind is inflamed. £v.ery paifioiK
ja(lifies itfelf. It brings in a thoufand pretences to tt&
aid } it borrows many a falfe colour to hide \X% defor-
mity ; it poiTclTcs a (brt of magic, by which it ca»
magnify or diminiih obje£ts at pleafure* and transforoif
the appearance of every thing within its fphcre.

Let the knowledge of this impofture, which paflion^
pradices, place you continually on your guard ;«— let
the remeiiibrance of it be ever at hand to check theex*-
travagant judgments which you are apt to pais io^
thofe moments of delufion. Liften to no fuggeftion'
which then arifes ; form no conclufions on. which you^
are to a^. Aflure you Helves that every thing is beheld,
through a falfe medium ; have patience for a little^,
and the illufion mmII vanifli, the atmoiphere will clean
up around you, and objedts return to be luewed in theifir
native colours and juft dimeniions.

In the fourth place, oppofe early the begiiinings oC'
paflion. Avoid particularly all fuch objects as- are apt
to excite paflions which you know to predominate:
within you. As foon as you find the tempeft rifing^.
have recourfe to every proper method, either of al-
hying its violence, or of efcaping to a calmer fliore.
K^ften to call up emotions of an oppofi'te nature.-^-
Study to conquer one paflion by nteans of fome other
which is of lefs dangerous tendency*. Never account

an/.

S. XVHL .</• tbi Heart. 37

any thing finalt. or trivial which is in hazard of intro-
ducing diforder into your heait. Never make h'ght of
any deilre .v?biqh you feci gaining fuch progrefs as to
threaten entire dominion. 61andifl)ing it will appear at
thelirit. As a gentle and innocent emotion it ma^
deal into the h<art» but as it advances, is likely to
pjgrcijou through njuitb mariy forrotjus. What you in-
dulged as a favourite amufenient, will fhortly become
a ferious bulinefs, and in the end may prove the bur-
den of your life. Moft of our pafllons flatter us in their
rife'. But thekr beginnings are treacherous; their
growth ;s imperceptibje, and the evils which they carry
in their train lie concealed, until theij- dominion is efia-
blifhed. What Solomon fays of one of them, holds
true p(* them all, that their beginning is as nvben one
Ututb out 'water. Pro v. xvii. 14. It iflijcs from a.
fmall chink, which once might have been eafily flop-
ped ; but being jiegleded, it is foon widened by the
ftream, till the bark is at laft totally thrown down,
and the flood is at liberty to deluge the whole plain.

In the fifth place, the excefs of every paffion wilt:
be moderated by frequent meditation on the vanity of
the .world, the ihort continuance of life, the ap-
proach of deathy judgment, and eternity. The ioia-
ginary degree of importance which the neglect of (uck
meditation fuSers us to beftow on temporal things, i»
one great caufe of our vehemence in defire, and ouf
eageroefs in purfuit. We attach ourfelves to the ob-
jeds. around its, as if we could enjoy theui for ever-
Higher and niore enlarged prorpe6ts of the deftinatipU'
of man would naturally cool this mifplaced ardour*
For what can appear fo confiderable in human afikirs^
as to diicompofe or agitate the mmd of him to wbpfe^
view eternity lies open, and all the greatnefs of the
univerfe of God ? How cpntemgtible wiU feem to him

thi»

38 ; On ibe Gwernmm S. XVIII.

this hurry of fpirlts, this turmoil of paflion, about
things which are fc^foon to end ?— Where are they who
once difturbed the world with the violence of their
contefts, and filled it with the renown of their ex-
ploits ? What no^Y remains of their deigns and enter*
prifes, of their pa(Iions and purfuits, of their triumphs
and their glory ? The flood of time, has pafTed over
them, and fwept them away, as if they had never
been. Th^ fajbion of the nvorU changes continually
around us. ,We fucceed one another in the human
courfe, like troops of pilgrims on their journey. Ab-
furdly we fpend our time in contending about the tri-
fles of a day, while we ought to be preparing for a
higher cxiilence. Eternity is jufl at hand to clofe this
introduftory fcene. It b faft rolling towards us, like
the tide of a vad ocean » ready to fwallow up all hu-
man concerns, and to leave no trace behind it, except
the confequences of our good or bad deeds, which /hall
laft for ever. — Let fuch refledlions allay the heat of
palfion. Let them reduce all human things to thieir
proper ftandard. From frivolous purfuits let them re-
cjill our attention to objedts of rcaf importance ; to the
proper bufineis of man ; to the improvement of our na-
ture, the difcharge oi 'Our duty, the rational and reU^
^ious conduct of human life.

In the laft place, to our own endeavours for reguIaN
ing our paflions, let us join earned prayer to 6od.-«»^
Here, if any where, divine affiftarfce is requifite. For
fuch is the prefent blmdnefs ;ind imperfeftion of human
nature, that even to difcover alt the difordtrs of our
heart is become difficult j much more, to rectify them»
is beyond our power. To that fuperior aid, then,
which is promifed ,to the pious and upright, Jet us
look up with humble minds ; befeeching the Father of
mercies, that, while wc ftudy to a^ our own pert

witU

S. XVin. rftbi Heart. 39

with refolatton and vigilance, he would forgive our re-
tarning weaknefs ; would ftrengtl)^n our conilancy m
refifting the aiTaujts of padion ; and enable us by his
grace fo to govern our minds, that without confidera-
ble ii^rruptions we may proceed in a courfe of pietjr
and vTftue.

It now remains to treat of the government of tem-
per, as included in the kiepirtg of the heart, - Paflioos
are quick and ftrong emotions, which by degrees fub-
iide. Temper is the difpoiition which remains, after
thefe emotions are pad, and which forms the habitual''
propenfity of the foul. The one are like the ftream
when it is fwoln by the torrent, and ruffled by the
winds. The other refembles it when running within
its bed, with its natural velocity and force. The in-
fluence of temper is more iilent and imperceptible than
that of paflion. It operates with \t(s violence ; but as
its operation is conftant, it produces e^^e^ no leis
confiderable. It is evklent, therefore, that it high]/
deierves to be coniidered in a religious view.

Many, indeed, are averfe to behold it in this light.
They place a good temper upon the, fame footing with
a healthy conftitution ot body. They coniider it as a
natural felicity which fome enjoy ; but for the want of
which, others are not morally ^culpable nor accounta-
ble to God ; and hence the opinion has fometimes
prevailed, that a bad temper might be continent with
a (tate of grace. If this were ti ue, it would over*
turn that whole do£trine, of which the gofp^l is fo
full, that regeneration, or change of nature, is the
eflential chara6teri(lic of a Chridian. It would fuppofe
that grace might dwell amidil malevolence and ran-
cour, and that heaven might be enjoyed by fuch as
are ftrangers to charity and love.— k will readily be
admitted^ that ibme, by the original frame of their

" mind«

^ On tf^e Government .S. XVIIL

mind, arc .more favourably iaclined than others to*-
wards certain good difpofitions and habits. , But this
affords no juftification to tbofe vrho negled to opppfe
the corruptions to which they arc. prone. Let no oiao
imagine that the human heart is a foil altogether un*-
fnfceptible of culture ; or that the worft temper may
not, through the afliftaDce of grace, be reformed by
attention and difcipiine. Settled depravity of temper
is always owing to our own indulgence. If, in phice
of checking, we nourifli that malignity of difpofitidn
to which we are inclined, all the con&quences will
be placed to our account, and every excufe from
aatural conftitittion be rejected at the tribunal of
Heaven.

The proper regulation of temper aiFedts the charac^
ter of man in tv&ry relation which he bears $ and in-
cludes the whole circle of religious and moral duties^
This, therefore, is a fubjeft of too great extent to be.
' comprehended in one diieourfe. But it may be ufeful
to tiake a general view of it ; and, before we conclude
the dodtrine of keeping the btartj to fhew what the.
habitual temper of a good man ought to be, with ro*
^e£t to God, to his neighbour, and to himfelf.

First, with refpedirto God, what he ought to cut^
tivate is a devout temper. This imports more than the.
care of performing the offices of religious wor/hip. It
denotes thai feniibility of heart towards the Supreme.
Being, which iprings from a deep impreffion of his per«
fediions on the foul. It (lands oppofed, not only to -
that difregard of God which forms the defcription of
the impious, but to that abfence of religious aifeftiohs
which fometimes prevails among thofe who are imper-
k&\y good. They acknowledge, perhaps^ the obln
gallons of duty. They feel fome concern to laoriout,
tbdr fahation. But they apply to tieir duty through

naere

S.XVni. tfjhe Hearr, 41

mere conflraint, and fcrve God without afFc£lioii or
complacency. More Mbcral and generous feDtiment;&
loimate the man who is of devoHt temper. God
dwells upon his thoughts as a benefadlor and a fa-
ther, to whofe voice he hearkens with joy. Amidft
the occurrences of life, his mind naturally opens to the
^idmiration of his wif<iQm, ^he reverence of his power,
the love of his tranfcendent gpodnefs. All nature j^
pears to his view as damped with the imprefs of thefe
j>er(e6tions. Habitual gratitude to his Maker for mer-
cies pad, and cheerful refignation to Jiis will in alL
time to come, gre the native eifuiions of his hearts

Such a temper as this deferves to be cultivated witA:
the utQiod attention ; for it contributes in a high de«
gree, both no our improvemeot and. our liappineis.
It refines, and it exalts humait nature. It loftens
that hardnefs which our hearts* are ready to contradt
from frequent intercourfe with this rugged world.
^ It facilitates the difcharge of every duty towards God
and man. At the fame time it is a temper peacef)d
and ferene, elevated and rejoicing. It forms the cur*
lent of our affedHons- to flow in a placid tenour. It
opens pkafing profpedb to the mind. It banifhes.
haifli and bitter paffions i and places us above the
leach of many of the annoyances of world Ij^ life.lr*
When the temper is truly devout, the peace of God
vMcb faffeth undirftanding ketpetb the heart and foul.
I proceed,

Skcondly, to point out the proper fUte of tur tem*
per with relpe^ to one another. It is evident, in the gie-
neral, that if we confult either public welfare or private
happineis, Chriftian charit/ ought to regulate our dif-
pofitioii in mutual intercourfe. But as this great prmci«
pie admits of feveral^diverfified appearances, letusconfider
fome of the chief forms under which it ought to ^ew

itfcL*^

4* Oh the Government S. XVIII.

itfelf in the ufual tenour of life. Unlvcrfa! benevolence
to mankind, when it reds in the labftraft, is a loofe inde*
Terminate idea, rather than a principle of real efFedt ;
and too often floats as an ufeleG fpecuktion in the
head, inftead of affecting the temper and the heart.

What, firft, prefents itself to be recommended is a
peafceable temper ; a difpofition averfe to give offence,
anddeiirous of cultivating harmony, and amiable inter-
courfe in fociety. This fuppofes yielding and conde-
icending manners, unwillingneis to contend with others
about trifles, and, in contefts that are unavoidable, pro-
per moderation of fpirit. Such a temper is the firft
principle of felf-enjoymcnt. It is the bafisofall order
and happinefs among mankind. The pofittve and
contentious, the rude and quarrel fonie, are the bane of
focietj. They feem deilined to blaft the fmall fhare
of comfort which nature has here allotted to man. But
/hey cannot didnrb the peace of others, more than
they break their own. The hurricane rages firft ia
their own bofom» before it is let forth upon the world.
In the tempefts which they raife, they are always toft 5
and fi^equently it is their lot to perirti.

A peaceable temper muft be fupported by a candid
one, or a difpodtion to view the conduct of others
with fairnefs and impartiality. This ftands oppofed to
a jealous and fufpicious temper, which afcribes every
action to the word motive, and throws a black (hade
over every charafter. As you would be happy in your-
felves, or in your connections with others, guard againft
this malignant fpirit. Study that charity 'which thinketb
me'vili that temper which,^ without degenerating into
credulity, will difpofe you to be juft ; and which caa
allow you to obferve an error, without imputing it as
a crime. Thus you will be kept free from that conti-
nual irritation which imaginary injuries raife in a fufpi-
cious

S. XVIII. •/ the Hearit 43

cious breaft 5 and will walk among men as your bre-
thren, not your enemies,

But to' be peaceable, ^nd to be candid, is not all that
is required of a good man. He muft cultivate a kind,
generous, and fympathimng temper, which feels for
diftrcfe, wherever it is beheld ; which enters into the
concerns of his friends with ardour; ard to all with
whom he has intcrcourfe rs gentle, obliging and hu-
mane. How amiable appears fuch a difpofition,
when contrafted with a malicious or .envious temper,
which wraps itfelf up in its own narrow interefts, looks
with an evil eye on the fuccels of other?, and with an
unnatural fatisfaaion feeds on their difappointment or
mifcriesf How little does he know of the true happi-
nefs of life, who is a ftranger to that intcrcourfe of
offices and kind aflfeaions, which, by a pleafing charm,
attach men to one another, and circulate joy from heart
to heart ! ^

You are not to imagine that a benevolent temper
finds no cxercife, unlefs when opportunities offer of per-
forming aaions of high generofity, or of extenfive uti-
lity. Thefe may feldom occur. The condition of
the greater part of mankind, m a good meafure, pre-
cludes them. But in the ordinary round of human af-
fairs, a thouiand occafions daily prefent themfclves of
mitigating the vexations which others fufFer, of footh-
Ing their minds, of aiding their intereft, of promoting
their cheerfulnefs, or eafe. Such occafions may relate
to the fmaller incidents of life. But let us remember
that of fmall incidents the fyftem of human life is
chiefly compofed. The attentions which refpea thcfe
when fuggefted by real benignity of temper, are often
more material to the happinefs of thofe around us, than
aaions which carry the appearance of greater dignh/
and fplendour. No wife or good man ought to ac*
count any rules of behaviour as below his regar

whi<

44 Oti the Go^ernmtnt S. XVIIT.

which tend to. cement the great brotherhood of man-
kind in comfortable union.

Particularlj in the courfeofthat familiar intercour^
which belongs to domefttc life^ all the virtues of temper
find an ample range. It is very unfortunate, that with-
in that circle^ men too often think themfelves at liberty
to give unreftrained vent to the caprice of paffion and
humour. Whereas there, on the contrary, more than
any where, it concerns them to attend to the govern-
ment of their heart; to check what is violent in their
tempers, and to foften what is harfli in their manners.
For there the temper is formed. There the real cha-
rader difplays itielf. The forins of the world difguiie
men when abroad. But within his own fs^mily, eyerf
man is known to be what he truly is.— In ail our int^r--
courfe^ then, with others,* ps^rticularly in that which i»:
clofeft and mod intimate, let pscuUivaie a peaceable, a,
candid, a gentle and friendly temper. This is the temper
to which, by repeated injun^ions, our holy religion feeks
to' form us. This was the temgei; of ChriA* This k
the temper of Heayen..

We are now to confider^ thirdly, the proper ftate of
temper, as it tefpedts the individual himJTelf. The ba^s
of all the good difpofitions which belong to, this head,
is humility. By.tljis I- undtrftand, not that meanncfs of
ipirit which lea4sa,man to undervalue, himfelf, and to
jink belpw hi^ raftk^and charadter ; but what the (criJH
lure express with great propriety, when it exhorts w-
ry man^ nouo think of himfe[f mor^ highly than be ought £9
fhwk»MittQ think foherly. Rom. xii. ji.He who adepts all
,the ffafteiing fuggeft^bns of felf-love, and forms claims
Upon tlie world proportioned to the in^aginary opjnion
wh ichJie has conceived of his merit, is preparing fo
bimfelf a thoufand mortifications. Whereas by check-
ing the rifings of ill-founded vanity,, and retreating

withiu

S.XVni. dftleRemf. 45

witliin thofe bounds which a moderate cftiniation of
our charaaer prefcribcs, we efcape the miferies which
alwajrs purfue an arrogant iriind, and fecoinniend our-
fclves to the favour of both God arid *inan.

Hence will naturally arife a contented temper,
which is one of the greaieft^bleffings that can be en-
joyed by man, and one of the molt maienal fequifiics
to the proper difcharge of the duties of erery ftatioh.
For a fretful and difconterfted temper renders one inca-
pable ot performing aright any part in life. It is un-
thaiik^ul wnd impious towards God ; and towards men,
provoking and unjuft. It is a gangrene which preys on
the vitals, and infeds the whole conftitution with dif-
eafe and putrefaflion. Subdue pride and vanity, and
you will take the moft effectual method of eradicating
this diftemper. You will no longer behold the objects
around you with jaundiced, ty^s. Vou will take in
good part the bleflings which Providence is pleafed to
beftow, and the degree of favour which your fellow-
creatures are difpofed to grant you. Viewing your-
feives with all yoiir imperfections and failings, in a juft
light, you win rather be furprifed at your enjoying fo
uiaoy good things, than difcontented becauie there are
any you want.

From an humble and contented temper will fpring
a cheerful one. This, if not in itfelf a virtue, is at
leaft the garb in wjiich virtue iliould be always array-
ed. Piety and goodnefs ought never to be marked
with that dejedtion which fometimes takes rife from
fuperilition, but which is the proper portion only of
giiilt. At the (ame time, the~ cheerfulnefs belonging to
virtue is to be carefully dtilinguidied from that light
and giddy temper which characterizes folly, and is (b
often found among the dilTipated and vicious part of
mankind. Their gaiety is owing to a total want of

reflection ;

•^6 On the G9vernmentj &c. S» Xyill.

refle£tion ; and brings with it the ufual confe^uences of
an unthinking habit, {hame> reniorfe, and heavinefs of
heart, In the^nd. The cheerfulncfs of a well-regulated
mind, fprings from agoodconfcience and the favour of
beaven, and is bounded bj temperance and reafon. It
makes a oaan happy in himlelf, and promotes the
iiapplnefs of all around him. It is the clear and calm
funfliine of a mind illuminated by piety and virtue.
It crowns all other good difpolitions, and comprehends
t: *5 general effeft which they ought to produce on the
hean. '

Such, on the whole, is the temper, or habitual
frame of mind, in a good man : Devout towards God ;
towards men, peaceable, candid, afFe£tionate and hu-
mane ; within himfelf, humble, contented and cheerful.
To the cftabli/hment of this happy temper all the
directions which I before iuggefted for the due regula-
tion of the thoughts, and for the government lof the
padlons, naturally conduce ; in this they ought to if-
ue ; and when this temper is thoroughly formed within
us, then may the heart be efteemed to have been Ae^t
nvitb all Mligfna, That we may be thus enabled to
keep it, for the fake both 6f prefent enjoyment and of
preparation for greater happinefs, let us earneftly
pray to heaven. A greater bl effing we cannot implore
of the Almighty, than that he who made the human
heart, and who knows its frailties, would aflift us to
fubje£t it to that difcipline which religion requires,
v/hich reafon approves, but which his grace alone can
enable us to maintain,

SER-

[ 47 ]

SERMON XIX.

On the UNCHANGEABLENtSS^of thc DiVINE

Nature,

James i. 17.

Evety ^gooil and enxry perfeS gift it from above, and
ametb douon from the Father of Lights ^ imth ivhom is
no variahlenefsj neither Jbadow of turning,

TH E divine nature, in fome views, attradts our
love ; in others, commands our reverence ; In all
is entitled to the higheft attention from the human -
mind. We never elevate our thoughts, in a proper
manner, towards the Supreme Being, without return-
ing to our own fphere with fentiments more im-
proved ; and if, at any. time, his greatneis opprcfles
our thoughts, his moral perfedtions always afford us
relief. , His almighty power, bis infinite wifdom and
fupreme goodnefs, are (bunds familiar to our ears. In
bis immutability we are lefs accuftomed to confider
bim i and it is yet this perfection which, perhaps, more
than any other, diftinguifhes the divine nature from the
human ; gives complete energy' to all its other attributes,
and entitles H to the higheft adoration. For hence
are derived the regular order of nature and the fted?
faftne6 of the univerfe. Hence flows the unchanging
tenour of thofe laws which, from age to age, regu-
late the conduct of mankind. Hence the Unifor-
mity of that Government, and the certainty of thofe

promifes ,

4% Oh theVncbangeahUnefs vf S. XIX.

promifes, vfhich are the ground of our truft and
fecurity. Goodness could produce no more thas
feeble and wavering hopes, and power would com-
mand very impert'ed reverence, if we were left to
fuQ>ed that the plans which goodneis had framed
might alter, or that the power of carrying them into
^xecation might decreafe. The contemplation of God*
therefore, as iinchangeatile in his nature and in all his
perfections, tomSl undoubtedly be fruitful both of in-
ftru£lion and of confolation to man. I (hall, firft, en*
deavour to tlluilratein fome degree the nature of the
divine imnmtabiltty 4 and then make application of k
to our own conduct.

Every good and every ^feS gift €omeib dvom from
the Father of lights . The title which in the text is
given to the Deity, carries an ele^nt allniion to the
Sun, the fource of light, the mod univerfal benefaftor
of nature, the moft regular and conftant of ail the great
bodies with which we ate acquainted in the univerie.
Yet even with the Sun there arc certain degrees of
variahUnefs. He apparently rifes and fets;^ he.feems
to approach nearer to us in fbmmer, and to retire far«
ther off in winter ; his influence is varied by the feafons,
and his luftre isaffeded by the clouds. Whereas with hint
who is the father of Lights^ of whofe everla(Hng bright-
neis the glory of the Sun is but a faint image, there is
tiofhcidow of turnings not the moft diftant approach to
change. In his being or eflence it is plain that altera-
tion can never take place. For as his exiftence is
derived from no prior caufe, nor dependent on any
thing withoTrt himfelf, his nature can be influenced by
no power, can be affeded by no accident, can be im-
paired by no time. From everlafting to everlafting,
he continues Ihe fame. Hence it is faid, that^#0if^
hath immortaUtXi that is, he pofiefles it in a manner

incom-

S. XKC. the Divine Nature. 4f

incommunicable to all other beings. Eternity is de-
fcribed as the high and holy plnce in 'which he dixxlleth ;
it is a habitation in which none but the Father of Lights '
can enter. The name which he takcth to himfelf is,
/ am. Of other things, fome have been and others
fhall be ; but this is he *vohich is, tjohich ^vas, and
which is to come. All time is his ; it is meafured out b/
him in limited portions to t|ie various orders of created
beings 5 but his own exiftcnce fills equally every point of
duration ; the fir ft and the laft^ the heginnvng and this end^
the fame yefterday ^ to-day^ and for ever.

As in bis eilence, fo in his attributes ajid perfe6lions«
it is impoflible there can be any change. To imperfed
nature, only it belongs to improve and to decay.
Every alteration which they undergo in their abilities
or difpofitions, flows either from internal defe6t, or
from the influence of a fuperior caufe. But as nu
higher caufe can bring from without any accefllon lo
the divine nature, fo within itfelf it contains no princi*
pie of decay. For the fame reafon that the felf-exiftent
Being was from the beginning powerful and wife, juft
and good, he mufl continue unalterably fb for ever.
Hence with much propriety the divine perfections are
defcribed in fcripture by allufions to thofe obje^s to
which we afcribe the moft permanent flability. His
rigbtwfnefs is like the flrong mountains. His mercy is in ,
the heavens ; and his faith fulnejs reacheth unto the clouds*
Thefe perfections of the divine nature differ widei/
from the human virtues, which are their faint fhadows.
The juftice of men is at one time fevere, at another
time relenting, their goodnefs is fometimes confined u>
a partial fondnefs for a few, fometimes runs out into {^
blind' indulgence towards all. But goodneis and jnflic^
arc in the Supreme Being, calm and fteady principle-
oF aftion, which, enlightened by perfect wifdom, an*
Vol. II. D nev..

5<t On the XJnchangeahUnefs of S. XFX.

never cither warped by partialitj, or dtflurbcd by paf-
fon, pcrfevcre in one regular and conftant tenor.
Among men they may fometimes break forth with
tranfient fplendour, like tKofe wandering fires which
illuminate for a little the darkneis of the night. But in
God they ifeinc with that uniform brightncftr which we
can liken to nothing fo much as to the unuouWod, eter-
nal luflre of the higheft heavenr.

From this follaws, what is chicflfy material for as to-
attend to, that in the courfe of his operations toward*
mankind^ m his counfeh and decrees, in his laws» his
^romifcs, and his thrcateniogs, there is m variatlmefi
n^'jbadvw af turning with the Almighty. IGmmi ^
limfrQm the biginning miere aU his vsorks. In the di*
vine idea the whole fyftcm of nature eaifted, long be*
fore the foundarioar of die earth i^rer* laid. When he
{$:\6,Utti^ihflighi^ he only realised the great planr
which frofli cfcriaftiflg he had formed in his own mind*;
Forefeten by him w«* cfery tt^AvXiM ^UA the courfe
ef ages w« ta produce. Whateirer the: connfels of
men can rffeft was complfehendcd m his decree. No
ftew cmcrgeoey can arife to ftirpiife him. Hoagita-
fions of anger or of forrow, of fear or of hope, can
^ke his mind ot intfuence his condna. He refts in
the eternal potfefBon of that fupreme beatitude, wifcfi
neither the vktttes nor Ac crimes of men can in the
feaflE aflfea From a motive of overflowing goodne^, he
ttatti up the univerfe. As the eternal lover of r%hte-
oufnefs, he rules it. The whole fyften^of his govern-
ment is fixed ; his laws are irrevocabk ; and what he
once loveth, bt Iweth to the end. In fcripture, indeed
he is fometimes faid io btgrkved, 9.nd to refent. But,
foch expreffions, it is obvious, are employee* frona ac-
commodation to common conception ; in the fame
manner as whca bodily organs are in other pai^ges

afcftbed

S. XIX. tht Divine Nature, 5 1

afcrlbed to God. ,The fcripture, as a rule of life and
dreifed to the multitude, muft make ufe of the language
of men. The divine nature, reprefented in its native
fiibUmltx, would have tranfcended all human con-
ception. When, upon the reformation of finners,
God is faid to repent of the evil which he had threatened
againft tfaeni, this intimates no more, than that he fuits
his difpenfations to the alterations wbkli take place in
the characters of men. His difpdition towards got>d
and evi! continues the fame, ^ut varies in its applica-
tion as its oljeflt vary; juft as the laws themfelves,
which arc capable of no change of affeflion, bring re*
wards or pmiiihments at different times to the fame
per(bn, according as iib behaviour alters. Immutabi-
Htj is indeed fo dofely connected with the notion of
fupreme perfection, that wherever any rational con-
ceptions of a Deity have taken place, this attribute has
been aicribed to bkn. Reafon taught th« wKe 9'..d
reflecting in every age to believe, that, as what is eter-
nal cannot die, fo what is . perfeiS can never V&ry,
•and that the great Governor of the uoiverfe could be no
other than an unchangeable Being.

FnoM the contemplation of this obvious, but funda-
soental truth, let us proceed i<y the practical improve-
ment of it. Let us condder what efFeCt the ferious
•con^eration of it ought to produce on our mind and
behaviour.

It will be proper to begin this head of difcourfe by re-
inovingan objection which the doCtrine I have illuftrated
may appear to form againft religious fervices, and in
particular againft the duty of prayer. To what purpofe
it may be urged, is homage addrefTed to a Being whofe
purpofe is unalterably fixed ; to whom our righteoufnefs^
exttndith not \ whom by no arguments we can pr<?-
fuade, and b/ no fupplications we can mollify ? The
D % objection

Sa On the Uncbangeablenefs of S. XIX.

cbjedllon would have weight if our religious addrefles
were defigned to work an/ alteration on God j either
hy giving him inforniatidn of what he did not know $
or bj exciting affe^ions which he did not pofle is j or b/
inducing him to change meafures which he had prcvi-'
oufly formed. But the^ are only crude and impeifedl na-
tions of religion which can fuggeft fuch ideas. The
change which our devotions are intended to make is
upon ourfelves, not upon the Almighty. Their chief
efficacy is derived from the good difpofitions which
they raife and cberifli in the humati foul. By pouring
out pious fentiments and defires before God, by ador-
ing his perfection and confeiling our own unworthinefi,
by expreffing our dependence an his aid. Cur gratitude
for his paft favours, our fubmiffion to his prefent will,
our truft in bis future-mercy, we cultivate fuch affec-
tions as futt our place and ftation in the univerfe, and
are thereby prepared for becoming objedb.of the di-
vine grace. Accordingly frequent aflurances are given
us in Scripture, that the prayers of fincere worfhippers^
preferred through the great Mediator, ihall beprodudive
of the happieft effedls. When they ajk^ they Jball receive i
ivhenthey fiek, they Jhall find ^ ivhen they knocks itJhaU
he opened to them. Prayer is appointed to be the chan-
nel for conveying the divine grace to mankind, bc-
caufe the wifdom of Heaven faw it to be one of the
jnoft powerful means of improving the human heart.

When religious homage is confidered in this light,
as a great inllrument of fpiritual and moral improve-
ment, all the objections which fcepticifm can form
from the divine immutability, conclude with no more
force againft prayer, than againfl every other mean of
improvement which reafon has fuggefted to man. l^
prayer be fuperfluous becaufe God is unchangeable,
we Hiight upon fimiliar grounds conclude^ that it is

need-

S. XIX. the Divine Nature* S3

needlefs to labour- th^ eartli, to ^nourifli our bodies,
or to cultivate our minds, becaufe the fertility of the
ground, the continuance of our life, and the degree of
our underftanding, depend upon "an immutable Sove-
reign, and were from all eternity forefeeri' by him.
Such abfurd conclulions reafon has ever repudiated .^
To every plain and found underftanding it has clearfy
didt^ted, that to explore the unknown purpofes of
Heaven belongs not to us j but that He who decrees
the end, certainly recjuiren Ae m^ans i and that in the
diligent employment of all the. means, whrch can ad:-
vance either our temporal or fpi ritual felicity, the
chief exertions pf hpqnaq wifdpm and human ^iuty con-
lift. AiTuming it then; for an undoubted principle,
that religion is a reafopable fervice, f.nd tha^,
though with the Father of Lights t lie re be no vari^
fillenefsi the homage of his creatures is neverthelels
for the wifeft rcafons required by him, 1 proceed to
fliew what fentiments the contemplation of divine im-
mutability flxould raife in our minds, and wliat duties
it {houl4 chiefly enforce.

LLet it excite us to admire and adore. Filled
Vrith profound reverence, let us look up to that Su-
preme Being who fits from eyerlafting on the throne
of the univerfe; moving all things^ but remaining ini.
moveable himfelfi direSi.ng every revolution of the
creation, but affefted^by no revolutions of events or of
time. He beholds the Heavens and the Earth *ivax
old as a garment^ and decay like a vejiure. At their
appointed periods be raifes up, or he diifolves worlcs.
But amidft all the convulfions of changing and per*
ifhing nature, bis glory and felicity remain unaltered. —
The view of great and ftupcndous objects in ihe'natu-'
ral world ftrikes the mind with folemn awe. What
vcnpratipn, thep^ ought to be infpired by thereon temr

plaiion

54 On the Vnchani^iahUnefs of S. XIX.

plation of an objeA fo fublinie as the eternal and un*
changeable ruler of the univerfe ! The compofure
and ftilnels of thought introduced by fuch a medita-
tion has a powerful tendency botb to purify and to ele-
vate the heart. It effaces, for a time, ihofc trivial
ideas, and extinguifKes thofe low paflions, which arife
from the circle of vain and pafling objefts around us.
It open^ the- mind to all the fentiments of devotion ;
and accompanies devotion with that profound reve-
rence which guards it from every improper cxceis.
When we confider the Supreme Being ais employed in
works of love ; when we think of his condefcenfion Xo
the human race in fending bis fon to dwell on the
earth j encouraged by favours and wirmed by grati-
tude, we are foa^etimes in danger of prefuming too
much on his goodnefs, and of indulging a certain fbnd-
nefs of afftdion, which is unfuitable to our humble and
dependent (late. It is necefla'ry that He ihould fre-
quently appear to our minds in all that maje(!y with
which the ini mutability of his nature clothes him; fn
order that reverence may be combined with love, and
that a mixture of facred awe may chaften the rap-
turous effufions of warm devotion. Servile fear, in-
deed, would crufli the fpirit of ingenuous and affedU^
onate homiage. But that reverence which Springs
from elevated conceptions of the divine nature, has a
iappy eflfeft in checking the forwardneis of ima- -
gination, rcftraining our affections within due bounds,
and compoiing our thoughts at the fame tinie that it
exalts them.

When from the adoration of the unchangeable perfec-
tion of the Almighty, we return to the view of our own
(late, the fird fentiment which ought naturally to arife,
is that of felf-abafement. We are too apt to be lifted up
by any little diftin^lons which we poflefs ; and to fancy

our-

S. XK. the Di^ne N/tmn, $^'

ourfdves great, onl/ becautb tberc are others wkom
we coirfkier .as iei$. 8ut what is man with all his ad-
vantages and boafted powers before the eternal Father
tflAgbts f With Go4 there is no vanableneis ; with
man ihore is bo ftabiiity. Virtue and vice divide the
eai|Hre of his mind ; and wlfdom and folly alternate!/
rule him. Hence he is changeable in his dedgns,
fickle in his friendihips. fluctuating in his whole charac-
ter. His life is a feries of contradictions. He is ond
thing to-day^ and another to-monow ; fometinies
obliged by experience to aiter his purpoie, and often led
to change it throngh levity. Variable-ahd unequal him-
ielf, he is forr ounding with fleeting obje^. He is placed
as in the midft of a torrent, where all things are rolling
by, and nothing keeps its place. He ha«^ hardly time to ,
contemplate this fcene of viciflitudc, before he too is
fwept away. — Thus circuniftanced In himfelf, and in
all die objects with which he is connected, let him^be
admoniihed to be humble and modeft. Let the con*
templation of the unchanging glory of his Creator in-
(pire him with fentiments of due fubminion. Let Tt
teach him to know his proper place ; and check that
vanity which is fo ready to betray him into guih.

Let the iame meditation afFe^ him with a deep fenfe
of what he owes to the goodnefi of the Deity. ' His
goodnefs never appears in fo ftriking a light, as when
viewed in connection with his greatiiefs. The defcrip-
tion which is given of him in the text calls, in this view,
for oirr particular attention. It prefents to us the mofl
amiable union of condefcenfion with majefty, of the
moral with the natural perfections of God, which can
j)ofliblybe exhibited to the imagination of man. From
the Father of Lights y luilh whom there is no ^variahlenefi^
neither Jbado*iv of turnings cometh down every good and
perfe^ gift. The moft independent of all Beings ]%

reprefented

jS On ibe Unch^ingeahlenefs of S. XIX.

reprefented as the moft beneficent. He who is eternal
and immutable, exstlted above al), and incapable of
receiving returns from anj, is the liberal and unwearied
giver of every thing that is good. — Let fuch views of
tl^e divine nature not only call forth gratitude and
praife, but prompt us to imitate what we adore. Let
them (hew us that benevolence is divine ; that to (Voop
from our fancied grandeur in order to affill and relieve
one another, is fo far from being anj degradation of
charafter, that it is our trueft honour, and our neareft
refembance to the.Father of Lights,

n. Let the confideration of the divine imm\itabilit7
convince us, that the method of attaining the favour of
Heaven is one and invariable. Were the Almighty
a capricious and incohflant Being, like man, we ihould
be at a lofs what tenor of condud to hold. In order to
conciliate his grace, we might think of applying fbme-
times to on^ fuppofed principle of his inclination, fome-
times to another ; and bewildered amidft various at-
tempts, would be overwhelmed with difinay. The
guiltjy would eifay to flatter him. The timid fome-
times by auftere mortifications, fometimes by coftly
gifts, fometimes by obfequious rites, would try to
appeafe him. Hence, ii^ fad, have arifen all the
corruptions of religious worfliip among men ; from
their forming the divine character upon iheir own, and
afcribing to the Sovereign of the univerfe the muta-
bility of human paffions. God is reprefented by the
pfalmift Dayid as faying to the wicked, T^hou thoughtefi
that I ivas altogether fuch an one as thyfelf, Pfal. J. 21.
This continues to be the defcription of all the fuperfti-
tious and enthufiaftic fe£ts which, fince the days of
David, have fprung up in the world.

It is our peculiar happinefs binder the Gofpel to have
God revealed to us in his genuine charafter, as 'without

'variablerjfs

S. XJX. the Divine Nature; 57

nforiabUnefs or fhadovi 0/ turnwg. We know that at
no time there is any change, either in his affeftlons,
or in the plan of his adminitlration. One light always
ihines upon us from above- 'One clear and dire^
path is always pointed out to man. The Supreme Be-
ing is, and was, and ever will be, the fupporter of order
and virtue ; the righteous Lord It^wg right eoufnefs.
The external forms of religion may vary ; but under all
difpenfations which proceed from God, its fubftance \&
the fame. It tends continually to one point, the pu-
rification of man's heart and life. This was the objei5l
of the original law of nature. This was the'icope of
tbeMofaic inftitution amidft all its facrifices and lites^
and this is unqueftionably the end of the gofpel. So
invariably conftant is God to this purpofe, that the
difpenfation of mercy in Chrift Jefus, which admits of
ihe vicarious atonement and righteoufnefs of a re-
deemer, makes no change in our obligation to fulfil the
duties of a good life. The Redeemer himfelf hatk
taught us, that to the end of time the moral law conii-.
Bues in its full force; and that //// beaten and earth
pafs a*waj^ one jot or tittle Jball in no *voife pafs from it.
Matth. V. 18. This is the only inftitution known to
men, whpfe authority is unchanging and conftant.
Human laws rife and fall with the empires that gave
them birth, Syftems of philofopby vary with the pro-
grefs of knowledge and light. Manners, fentiments,
and opinions, alter with the courfe pf time. But
throughout all ages, and amidft all revolutions, the rule
of moral and religious conduct is the fame. It par-
takes of that immutability of *the divine nature, on
which it is founded. Such as it was delivered to the
firft worftiippers of God, it continues to be at this day
to us ; and fuch it fhall remain to our pofterity for
ever.

D5 IULf

58 Oit tbeVnchangfahlemfs «/" S. XIX.

III. Let the contemplation of this perfe^Uon of
the divine nature teach us to imitate, as far as our
frailty will permit, that conftancf and ftedfadneis
which we adore. All the moral attributes^ of the Su-
preme Being, are ftandards of character towards whicfr
we ought to afpire. But as in all thefe perfeftions
there are properties peciiliar to the divine nature, our
endeavours to refemble them are laid under great re-
flridlions by the difliniilartty between our nature and
the divine. With refpeft to that attribute which we
now confider, the circumftanccs are evident which pre-
elude impioper imitation. To man it is frequently ne-'
ccllary to corredl his errors, and to change his conduct.
An attempt, therefore, to continue wholly invariable
would in our (ituation,be no other than imprudent and
criminal obftinacy. But withal, the immutable re^itude
of the Deity ihould lead us to afpire after fixednefe of
prlftciple and uniformity of conduft, as the glory of
the rational nature. Impreired witji the fenfc of that
fupreme excellence which refiilts from unchanging
goodnefs, faithfulnefs and truth, lit us become afhamed
of that* levity which dcgtades the humati chara^er.
Let us ponder our paths ^ a€l upon a well regulated pkn,
and remain confident with^ourfelves. Contemplating
the glory of the Father of Lights^ let us aim at being
transformed, in fome degree, i«/o /i^< yajw^ image from
glory toghty. Finally,

IV. L^T the divine iouRulability become the ground
of confidence and truft.to good men, amidft all the revo*
lutions of this uncertain world. This is one of the chief
improvements to be made of the fubjed, and therefore .
requires fuil illuftration. There are three lights in
which we may view the bene^t redounding to us
from that attribute of God wKich we now confider.

It

S. XIX. fh€ ZHvine Nature. 59

It affures of the conftancy of nature ; of the regular
adminiftrsttiou of Providence ; of the certain accomplifli*
ment of all the divirie promifes.

Firft, it gives us ground to depend on thecon^ant and
uniform courfe of nature. On the unchangeableneis of
God refts the ftabiKty of the univerfe. What we call the
laws of nature are no other than the decrees of the
Sopreme Being. It is becaufe He is wtbout variahUnefs
(irjbadow of turning that thofe laws have continued the
fame (ince the beginning of the world ; that the Sun (o
conftantly obferves his lime of rifing and going down ;
that the feafons annually return ; the tides periodically
ebb and flow j the earth yields its fruits at ftated inter-
vals ; and the human body and mental powers advance
to maturity by a regular progrefs. In all thofe moti-
ons and operations which are inceflantly going on
throughout nature, there is no ftop nor interruption ;;
no change nor innovation % no deflexion from their
main fcope. The &me powerful and fteady hand,
which gave the firft impulfe to the power* of nature*
re(bains them from ever exceedbg their prefcribed line.
Hence arifes the chief comfort of our prefent life.
We find ourfeives in a regular and orderly world. We
look forward to a known fUcceflion of events. We
are enabled to form plans of adtion. From the caufe
we calculate the effect i and from the paft, we reafoa
with confidence concerning the future.

Accuftomed from our infancy to this conftancy in na-*
ture, we are hardly fenfible of the blcfling. Familiarity
has the fame effed here, as in many other enjoyments^
to edface gratitude. But let us, for a moment, take an
oppofite view of things. Let us fuppofe, that we had
any caufe to dread capricioufnefs or change in the
power who rules the courfe of nature ; any ground to
fufpedt that, but for one day, the Sun might not rife.

6o ' On the Uncbangiahlenefs of S. XIX.

nor the current of the waters hold their ufual courfe,
nor the laws of motion and vegetation proceed as we
have been arccuftomed to behold them. What difinay
would inftanily fill all hearts! what horror would feem
to pverfpread the whole face of nature ! What part
could we aft, or whither colild we run, in the midft of
convulfions which overturned all the meafures we had
forfned for happinefs, or for fafet/? The prefent abode
of man would* then become, as Job defcribes the regi-
on of the grave, a land of darknefs, as darknefs itfelf
and tbefbadonv of death; ivithout any order ; and 'where
the light is at darknefs. Job x. 22. With what joy
ought we then to recognize an unvarying and ftedfaft
ruler under whofe dominion we have no fuch dilailers
to dread ; but can depend on the courfe bf nature con-
tinuing to proceed as it has ever gone on, Until thi? pe-
riod /hall arrive at its final dilToIution. *

But though the great laws of nature be conftanc
like their Author, yet in the affairs of men there is
jnuch ^riety and change. All that regards our pre-
fent pofleflions and enjoyments was, for wife reafons,
left, in a great meafure, uncertain ; and from this uncer-
tainty arifes the diftrefs of human life. Seniible of the
changes towhicb we lie open, we look round witH
anxious eyes, and eagerly grafp at every objeft which
appears to promife us fecurity. But in vain is the whofe
circle of human things explored with this view. There
is nothing on earth fo ftable as to affure us of undif-
turbed reft, nor fo powerful as to afford us conftant
protedlion. Time, death, and change, triumph over
all the labours of men. What we build up, they incef-
fantly deftroy. The public condition of nations, and
the private fortunes of individuals, are alike fubjeft to
rcverfe. Life never retains long the fame form. Its whole

fcenery

6. XK. ibe Divine Nature. ; 6l

fcenery is coitinually ihifting around us.— Amidft thofe
endlefs viciffiludcs, what can give any firm confok-
tlon, any fatisfying reft to the heart, except the domi-
nion of a wife and righteous fovereigq, nvith nvbom there
is no variahUnefs nor fbadotu of turning p Though all
things change, and we ourfelves be involved in the
general mutability, jet as long as there is fixed and
permanent good nefs at the head of the univerfe, we
are aflured that the great interefls of all good -men
ihall be fafe. That river perpetually flows, the Jireams
nuhereof make glad the city of God. We know thai the
Supreme Being loved righteoufnefs from the beginning
of days, and that he will continue to love it to the laft.
Under his government none of ihofe revolutions tap-
pen which have pla? e among the kingdoms of the
earth ; where princes die- and new fovereigns afcend
the throve ; new minifteis and new counfels fucceed ;
the whole face of affairs is changed ; and former plans
fall into oblivion. But the throne of the Lord is efiahlifb-
tdfor ever ; and the thoughts of his heart endure to all
generations » We ferve the fame God whom our fathers
worftiipped, and whom our pofterity (hall adore. His
unchanging dominion comprehencls all events and all
ages; eftabliflies a connefling principle which holds
together the paft, the prefent, and the future j gives
ftability to things which in themfelves are .flu6luating,
and extrafis order from thofe which appear moft con-
fnfed. Well may the earth rejoice^ and the multitude of
ifles he glad, becaufe there reigneth over the univerfe
fuch an immutable Lord.

Were yoi| to unhinge this great article of faith;
were you either iofay ivith the fool, that there is noGod^
or to fuppofe with the fuperftitious, that the God who
rules is variableand capricious ; you would Indeed //zy
the axe to the root of the tree^ and cut down, with one blow,

the

6t On ibe UntbangeaHene/s 0/ S. XIX.

the hope and fecnrity of nlanikiad. For you woold
then leave nodiing in the whole compafs of nattite; but
a round of cafual and tranlitory being ; no foundsitlon
of tnift, Bo protedlion to the righteous, no ftedfaft
principle to uphold and to regulate the fuccef!ion of
exiftence. Inftead of that magnificent fpe^tacle which
the world now exhibits, when beheld in connexion
with the divine government, it would then only pre-
fent to view, a multitude of fliort-lived creatures ipring-
' ing out of the duft, wandering on the face of the earth
without guide or proteftor, ftruggling for a few years
againft the torrent of uncertainty and change ; and
then finking into utter oblivion, and vanifhing like vi-
fions of the night. Myfterious obfcurity would involve
the beginning of things; diforder would mark their
progrefs 5 and the blacknefs of darknefs would cover
their final rcfult. Whereas, when faith enables us to
difcover an univerfal Sovereign, whofe power never
fails, and whofe wifdom and goodnefs never change,
the profpe€l clears up on every fide. A ray from the
great fource of light fcems to illuminate the whole
creation. Good men difcover a parent and a friend.
The attain a fortrefs injevery danger j a refuge aniidft
all ftorms, a divelling place in all. generations. They
are no loiter afrat/i of evil tidings, Tbeir heart isfixed^
trufiing in the Lard, «

Thoucth thefe reafonings from the unchanging te-
nour of Dfvitte government cannot but afford much
comfort to good men, their fadsfaftion, however, be-
comes ftill more complete, when they confider the ex-
plicit promifes which are given them in the word of
God. The immutability of the divine purpofe affbres
them moft perfectly of thofe promifes being_fulfil!ed in
due time, how adverfe foever circumftances may at

prefent

S. XIX. th Dimm Nature, 6j

pre&nt ftppear to their stccomplifliaient. 7hi Jhnngth
oflfrail is not a man tbn^ be JbouUlie^ net the fm cf
man that hejbouid repent. Hath he faidity and JhaU be
mt Ait ^ Hath be fpokenyandJbaU bf net madtt it good p
Men have the comaiand only of tiie prefent time. Whea
that is fti&red to pafs^ changes laay befal, either in
their own ftate, or in tiie fituation of things around
them, which fhall defeat their > beft intentions in our
behalf, and render all their promifta fruitlefs. Hence,
even fetting aiide the danger of hutnan inconflancy» the
confidence which we can repole on any earthly proteo-
tor is extremely miperfedt. Man, in his higheft glory,
is bat a reed floating on the dream of time, and forced
to follow every new direction of the current. But God
is the rock of ages. All time is equal fy in his hands.
Intervening accidents cannot embarrafs him ; nor any
unforefeen obttacle retard the performance of his moft
diftant proroife* One day is *witb the Lord as- a tbou^
fond years ; and a jhoufand years are as one day.
There is no viciflitude of the human date in which
good men cannot take fandluary with him as a fure and
abiding friend j the fafe conductor of their pilgrimage
here, as well as the eternal reft of their fouls hereaf-
ter. All their patrons may defer t them ; and all their
friends may die : but the Lord Jlill linjes^ 'who is their
rock J and the moft high God^ 'who is their redeemer.
He hath promifed that he 'will not leave them 'when
they are old, nor forfake them 'when their firength faileth j
and that even when their heart jball famt^ and their
flejbfaily he 'will.he thejhrength of their heart and their
portion for rver. His immutability is not only the
ground of truft in him during their own abode on
earth, but gives them the fatisfaQion of looking for-
ward to the fame wife and good admimftration as con-
tinued to the end of time. When departing hence,

and

64 On the Uncbangeahienejs, fcfr. ^. XIX.

and bidding adieu to life, with all its changeful fcenes,
they can with comfort and peace leave their family,
their friends, and their deftred concerns, in the hands
of that God Who reigneth for ever ; and whofe r^i^xi/^-
nancijball always behold the , u^igbt with the fame
complacency. Mjf days are like a. jbadova that decU^
neth^ and I am withered like the grafs. But tbou^ O
Lord, Jbalt endure for e<ver 5 -and thy remembrance ta all
generations. The children of thy fervants Jhall continue^
and their feed Jball be ejiahlijhed before thee, Pfalm cii.
II, U, 28.

Such are the benefits which good men may derive
from meditation on God as tuitbout variahlenefs or Jba-
dvw of turning. It infpires them with fentiments of
devout, humble, and grateful adoration. It points out
to them the unvarying tenour of condudl which they
ought to hold ; checks their ficklenefs and inconftan-
' cy, and amidft all diftrefTes and fears affords them com-
fort. The immutability of God is th6 fureft bails on-
which their hopes can be built. It is indeed the pillar
on which the whole univerfe refts.— On fuch ferious
and folemn n^ditations let our thoughts often dwell,
in order to c^orreft that folly and levity which arc fb
apt to take poifeflion of the human heart. And if our
minds be c/verawed, and even deprefled, with fo high
a view of the divine nature, let them'be relieved by the
refle£tion, that to this unchangeable God we are per-
mitted to look up through a gracious -Mediator, who,
though pou^jfled of divine perfection, is not unconfci*
ous of human diftrefs and frailty..

SERMON

r 65 ]

SERMON XX.

On the Compassion of Christ.

Preached at the Celebration of the Sacrament of
the Lord's Supper.

' H E B R E w s, Iv. 15.

tVe bifvi not an high frieji lubich cannot he touched nviib
the feeling of our infirmities ; but njuas in all points
tempted like as lue are, yet 'without Jin,

WHE N we compare the counfels of Providence
with the pkns of nien» we find a like difference
obtain as in the works of nature compared with thofe
•of art. The works of art may, at firft view, appear*
themoft 6nifhed and beautiful; but when the eye is
aflifted to pry into their contexture the niceft work-
manfhip is difcerned to be rough and blemi(lied.~
Whereas the works of nature/ gain by the nioft accurate
examination ; and thofe which on a fuperficial furvey
appeared defeftive or rude, the more intimately they
are infpedted, difcover the more exadt conftrudtion and
confummate beauty. In . the fame manner the fyftems
of worldly policy, though at firft they feem plaufible
and profound, foon betray in their progrefs the nar-
rownels of the human underflanding j while thofe dif-
peafations of Providence which appeared to furntfhob-
K^ions either againft the goodnefs or the wifdom of
Heaven, have, iipon a more extenfive view of their
confequences, frequently afFordcd the moft ftiiking
proofs of both.

66 On the Compaffitn tf Cbrift, S. XX.

Gfld mamfefiidin the flejb was to the Jews aflumh-
ling-hUck^ and to the Greeks foolijhnefs. It contradidled
every prepoiTeifion which their confined ideas of reli-
gion and phiiofophy led them to entertain. If a fupe-
rior Being was to iiiterp^fe for the reft oration of a de-
l^enerate world, they concluded that he would cer-
tainly appear in celeftiai oiajefty. But the thoughts of
God an not as the thoughts of men , The divine wildom
faw it to be fit that the Saviour of mankind ihould in
aB things he made like unto thofe vAiom he came to iave.
By living as a man among men, he difpenfed inftru6tion
in the mod winning manner. He added to in(l:ru£tion
the grace and the force of his own example. He ac-
commodated tli« etatnple to the moft trying attl diffi-
cult filUations of human life ; and by ftfflTeringa pkin*
ful death, he both taught men how to fuiFer and die,
and in that nature whidi had offended h$ offereii a &^
Icmn expiation to God for human guilt,

Befides thefe ends, fo worthy of God, wlach ^ere
accomplifhcd by the incarnation of, Chrift, another, of
high importance, is fuggefted in the text. Human Jtfe
is to good men,>as well as to others, a (^ate of fuflFering
and diftrefs. To fuppfy them with proper confblation
and encouragement during fach a ftate, was one grekt
purpofe of the undertaking of Chrift. With this^viev
he aflumed the ofHce of their high priefl, or mediator
with God I and the encouragement which this office
afibrds thi^m, will be propbrtroned to their afiured be-
lief, firft of his power, and next of bis compalfion. —
His power is fet forth in the v^rie preceding the text,
and the proper argument is founded upon it. Seeis^
that ^e hkitve a great high priefi ijoho is paffed into the
hea^ni^ Jefus the Son of God, let us hold faft our frofef"
fion. But thoUPgh it- be eifcoursiging; to know that our

high

S. XX. On the CompaJ/ton of Chrlft. 67

high prieft is the Son of God^ and that he is faffed into the
heavens^ yet thefe fa6b alone are not fiifficient to render
him the full objedt of our confidence. For, as the
Apoftle afterwards obferves, it belongs to the charafter
of a high prieft to he taken from among men^ that be may
have compaffion on the ignorant, and them that are out
%f the ivay, feeing thai he himfelf is compaffed njoith in-
firmity. Til order then to fatisfy us of our high prieft's
polTefling alfo the qualifications of mercy and compaf-
Son, we are told that he is touched *with the feeling of
9ur infrmitieSf and *was in all points tempted iike as *vOe
ore. The force of this confideration I purpofe now to
illuftrate. I fliall firft explain the fa^ which are
ftated in the text'» and then ihow how from thefe our
Saviour's compafEon is to be inferred, and in what man-
ner it may be accoaunodated to the confolation and
hope of good men amidd various exigencies of life.

TMEaflertion in the text of Chrift's htmg touched
niith the fteling of oUr' infirmities^ plainly implies that he
had full experience both of the external diftrefles, and
of the internal forrows of human nature. Afluriiihg a
body fuchras ours, he fubjedted himfelf to all the na-
tu*^! coufequences of corporeal frailly. He did not
chufe for himfelf an eafy and opulent condition, in of^
der to glide through the world with the kaft molefta*
tion. He did not fiair His mifildn to the Upper ranks of
mankind chiefly, by affimilating his ftate to theirs.
But, born in meannefs, atid bred up to labour, he fufc-
mitted to the inconveniencies of that poor and toilfome
life which fdls to the ihare of the moft nunmerous part
of the human race. Whatever is fevere in the difre*
gard of relations or the ingratitude of friends, in th^
fcorn of the proud or the infuks of the mean, in the
virulence of reproach or the fliarpncfs of pain, was un-
dergone

68 On the Compajion of Cbrijt. S. XX.

dergonc by Chrift, Though his life was fhort, he fa-
miliarized himfelf in it with a wide compals of human
woe ; and there is almoft no didrefsful fituation to
which we can be reduced, but what be has experien-
ced before us. There is not the leaft reafon to ima-
gine that the eminence of his nature, raifed him above
the (enfationsof trouble and grief. Had this been the
cafe, he would have been a fuflPerer in appearance
only, not in reality ; there would have been no me-
rit in his patience, or in the reHgnation which he ex-
preiied. On the contrary, it appears from piany cir-
cumftances, that the fenfibility of his nature was ten-
der and exquifite. He aiFefted none of that hard in-
difference in which fome ancient philofophers vainly
gloried.. He felt as a map, and he fympathifed- with
the feelings of others. On different occafions we are
Informed that ie was /rtf«^Wf«y/>iW/, that bs groaned
and that he *wept. The relation of his agony in the
garden of Gethfemane exhibits a ffriking pi^ure of
the fenfations of innocent nature oppreflcd with an-
guiffi. It difcovers' all the conflift between the drea4
of fuffering on the one hand, and the fenfe of duty on
the other ; the man ftruggling for a while with humau
weaknefe, and in the end recollefted in virtue, and
rifing fuperior to the objects of difmay which were
then in his view. Father ! if it be poffibky let this cup
fafs from me. Ne^erthelefsy mt -as I 'will, but as thou
ivilt. Thy will be done. Thus was our Saviour
touched nvith the feeling of our infirmities. He was a
man of forrvws^ and acquainted luitb grief,.

It is added in the text, that he was in all points
tempted like as nve are. To be tempted is, in the lan-
guage of Scripture, to undergo fuch trials of virtue
as are accompanied withvdifflcu|ty and conflict. Though
our Lord was not liable to any temptations from de-
pravity

S. XX. On the Coptpaffion ofCbrift. 69

pravitj of nature, yet he was perpetually expofe4 to
fuch as aiifefrom fituatious the inoft adverfe to virtue.
His whole life was in this refpeft a courfe of teaipta*
tion ; that isj a feverc trial of his conftancy by" every
difcouragenient. * He fuiFered repeated provocations
both from friends and fpes. His endeavours to do good
were requited with the moft obftinate and perverfe op»
pofition. Sometimes by the felicitations of ignorant
multitudes he was tempted to accept the proffers of
worldly greatnefs. Oftner/ by the mfults of multi-
tudes, more blind and brutal, he was tempted to de- -
fert an office which expofed him to fo much mifery.
Together with the world, the powers of darknefs alfo
combined their efforts againft him. We are informed
that he was led into tbt nmldermfsy and amidft the horrors
of a wild- and dreary folitude, Was tempted of the de^
vil. The great adverfary of mankind feems to have
been permitted to exert unufual proofs of his power
and malice, on purpofe that the trial of our Saviour's
conftancy might be more complete, and his victory
over him more illuftrious and diftinguilTied.

From all thefe circum(tances» the conclufion h obvi-
ous, that our Lord knows from perfonal experience, all
the difcouragements and temptations which virtue can
fuffen Though he participated not of the corruption,
yel he felt the weakneis of human nature. He felt the
ftrength of paffion. He is no flranger to* the difturb-
ance a^d commotion which either the.attacks of the
world, or the powers of darknefs, are able to raffe
within the breaft of man. One remarkable difference,
indeied, takes place between our temptations and thofe
of Chrift. Though he was tempted like as ive are, yet
it was imtbwt fin. Though the conflidt was the fajiie,
the iffue was different. W« are often foiled j he always
overcame. But bis difconformity to us in this refpe6l

^o On the C$mpaffion cf Clrift. S. XX.

is far from Vreakening the ftrengtli of our prefent ar-
gument. For fin contra^ and hardens the heart.
Every degree of guilt incurred by yielding to tempta-
tion tends to debafe the mind, and to weaj^en the gene-
rous and benevolent principles in human nature. If
from our Lord's being tempted like as i^e are^ we have
any ground to expert his iympathy, from his being
tempted, jv/ wtb$ut firiy we are entitled to hope that
hit fympathy, unalbyed and perfect, will. operate witji
more complete energy.

From this view of the fa£b which are dated in the
text, I proceecd to Ihew how juftly we may infer our
Saviour's compa^on, and in what manner it \i to be
accommodated to the confolation of good men amidll
various exigencies of life.

It has been the univerfal opinion of mankind,

, that 'peribnal experience of fuffering humanizes the
heart. ' In the fchool of affliction, compafHon is al-
ways fuppofed to be mpft thoroughly learned: and
hence in the laws of Mofes, when the Ifraelites are
cpnun^mded not to opprefs the (Iranger, this reafon is
f^vitn far ye know the heart ^f a Jlr anger, feeing you njoere
Jir/tngers yourfehves in the land of Egypt. Exod. xxiii. 9.
The diftreifed accordingly, fly for confblappn to thofe
who have been their companions in woe. They de-
dine the profperous, and look up to them wijh a fuf-

.picipus eye. They confidcr them as ignorant of their
feelings,, and therefore regardlefs of their complaints.
Amidft the manifold forrpws of life,* then, how footh-

Jng is the thought that our great interceflfbr with God

^was a fellow fufferer with ourfelves, while he ps^ed
through this valley of tears f

But was it neceflary for Chrift, it may be farid, to af-
fumc pUr nature fa order to acquire the knowledge of

ks

S. XX. On the dmpaffion ofChrift. 7 i

hs infirmity and diftrcfs ? As a divine perfon, WW he not
perfcftly acquainted with ourftaaie before hedefcended
to the earth ? Did he dand in need of being pronopted
ft) con^aiion.by the experience of our forrows? Coufd
hisexpetrsieiital knowledge of human weakness increafe
the benevolence of a naturcwbich Before was.perfe£t ?.—
No : he iisbmitted to be iwchtd nmth the fueling of our
mfirmitMs, and to.ht tempted like as vf (tre j not in or-
der to become a€(|aainted with our nature* but to &tiisfj
BS that; he knew it perfc^lyj not in order to «Cj^re
*njr new. degree of good nefs, but to give us the firnoer
confidence in the goodnefs which (he pofleffed, and to
convey the fenfcofh toojur li^rts with greater force
and effoai.

Diftrud is d weakne& peculiarly incident to Ibe mfler*
aUe. They are a|>t. to reject hope* toindislge fear, and
to ttog£ with the dark colour of (b^r oWn minds every
ohje^ V Wihicb is offered for their encouragei3Qeii t. The
reprefenlalioiis :given vUs of the deity in Scrjptme
affocd undoubted ly.mQch ground for trnft in his good^
ne^. fiui the perfei^i^n of an .Alsniighty Being, wha
dwelleth in the iecret place of . cSiernity, /unft^n. 179 i««»
hoth.fjsin w eon j&tf, i» overwhelaung to a timid appre-
hesfion^ The goodaeis which it promifes is a new
and unknown form of goodneis. Whatever proceeds
Ifon^ a nature ibi&r fuperior to our own, is^ beheld with
adegi^e of awe which is ready to overpower hope.
Vi^li (bis account, under the Old Teftament difpen-
iation, the Supreme Being is often defcnbed with the
attributes of a man, in-order to give a ftade and foflen-
hig to his greatnefs, and to accom^modate his gQodne6
•more to our capacity. The relentings of a lirlend, the
pity of a parent, and the fighs of a mourner, are
afcnbed to the Almighty. But we eafily perceive fiich
attributes to be no i{)ore than figures and allufions. The

eeimfoFt

72 On the Comf^afon of Cbnjt. S. XX.

comfort which xkty afford is not definite nor precife.
Thej leave the mind under an anxious uncertainty left
it err in its interpretation of thofe allegories of mercy.
In the perfon of Jefus Chrift the objeft of our truft is
brought nearer to ourfelves; and of courfe adapted
more etFeftually tp our encouragement. Thofe well-
known tender affe£tions, which are only figuratively
afcribed to the Divinity, are in our great Mediator
thoroughly realized. His goodneis is the goodneis of
human nature exalted and rendered perfect. It is that
fpecies of goodneis with which, of all others, we are
bed acquainted, compadlon to the unhappy; and
compaffion cultivated by that difcipline which we know
to be the moft powerful, the experience of for-
rows.

For fuch reafons as thefe, hecaufe the children are
partakers of ft e/b and bloody Chrift bimfelf likenmfe took
part of the fame. In all things it behaved him to he made
like unto his brethren^ that be might be a inerciful^ as
well as a faithful bighprieft. When we confider his
aiTumption of our nature in this light, what a mild and
amiable afpedt does it give to the government of hea-
ven f What attentive folicitude of goodneis is fhewn in
carrying on the difpenfation of our redemption upon a
plan fo perfectly calculated to baniili all dillruft, and
to revive the moft timid and deje£ted heart I How na-
turally does that inference follow which the Apoftle
makes in the verfe immediately fucceeding the text ;
let us therefore come boldly to the throne of grace ^ that tve
may obtain merely and find grace to help in time of need /
More particularly, in confequencoof the doftrine which
I have illuftrated, we are taught to hope,

I. That under all our Infirmities and errors, regard
will be had to human tmperfediion ; that a merciful

diftin6tion

S. XX. On the Ctmpajfton of Chrijk 7 ^

diftin^on will be made between what is .weak and
what is wilfully criminal in our conduct; and that fuch
meafures of obedience only will be exafted as are pro^
portioned to our circumftances and powers. What can
more cnoourage our religious fervic^s, than ro be af-
fured that the God whom we worlhip knows ourframe^
4tnd remembers ive are duft i and that the Mediator,
through whom 'we woiftiip him, is tduehed liUb the
feeUngs of our infirmities ? The moft virtuous are the
moft apt to be dejedted with the fenfe of their frailty.
While vain and fuperficial men are eafily flattered with
favourable views of themfelves, and fond hopes of di-
vine acceptance,- the flighteft apprehenfion of guilt is
ready to alarm the humble and delicate mind y juft as
on courfe bodies an imprefiion is not eafily made, while
thole of finer contexture are foon hurt ; and as on an
exquilite poliih the leaft fpeck is vifible. But though
religion promotes great fenlibility to all feelings of
a moral nature, yet it gives no countenance to excef-
• five and fuperftitious fears. That humility which
cheeks prefumption, and that jealouiy which infpires
vigilance, are favourable to piety j while thofe fufpi-
cions which lead to defpondency are injurious to God,
hurtful to ourfelvcs, and repugnant to that whole fyf-
tem of mercy which I have been illuftrating.

You complain, that when you engage in the folcmn
exercifes of devotion, your fpirits are depreffed by a
load of cares and forrows ;- that in your thoifghts there
is no compofure, and in your affeftions no elevation ;
that after your utmoft eflays you are incapable of fixing
your attention fteadily on God, Or of fending up your
prayers to him with becoming warmth and fulnefs of
heart. This debility and wandering of mind you are
apt to impute to fome uncommon degree of guilt.

Vol. II, E You /

74- On the Compajfion of thrift, ■ S.XX.

You confider it as the fymptom of incurable hardnefs
of heart, and as a melancholy proof of your being
abandoned by God. — Such feais as thefe in a great
meafure refute themfelves. If you were really obdu*
Tate, you would be infenfible of guilt. Your com-
plaints of hardnefs of heart are an evidence of your
heart being at that moment contrite and a6hially re-
lenting.— *Are there any circumftances of mwfird dif-
Compofure and perplexity of vrhich he is unconicious
f/ho, at a critical period of his life, was heavy and fore
mmazed, Mark xiv. 33 ; who was obliged to com-
plain that ins foul was troubled ivithin him ; and to
acknowledge, that though the ffirit was 'tuilling^ yet the
fleftj tuas nveak 1? To a fuperior nature, untouched
with, human frailty, you^ might in fuch ^tuations look
up with fome degree of terror. But he who remem-
bers the ftruggles of his own foul, will not, furely, judge
yours like a hard and unfeeling mafter. Acquainted
with thfrinmoft nccefles of human nature, he perceives
the iincertty of your intentions ; he fees the combat
you maintain ; he knows how much of your prefent
confufion and diforder is to be imputed, not to your
inclination and will, but to an infirm, an aged or di^
eafed body, or to a weak and wounded fpirit ; and
therefore ^vill be far from fejcfting your attempts to
ferye him, on account of the infirmities which you la*
twent. He hears the vdice of thofe fccict afpiralions
which you are unable to expreis in words, or 10 form
Into prayer. Every penitential tear which your con-
trition flieds, pleads your caufe more powerfully with
him, than all the arguments with which you could
fill your mouth.

II. From our Saviour's experience of human mt-
fcry, we may juftly hope that he will fo compaflion-

alelj

S. XX. On the Cpmpaffion of Chrijt. 75

ttelf regard our diftrcfly cftate, as to prevent us from
being loaded with unnecellary troubles. He will not
wantonly add afflidtion to the affli^ed, nor willingly crufh
what he fees to be alieady broken. In thecourfe of
that high adminiftration which he now exercifes, he
may indeed judge certain intermijttures of adverfity to
be proper for «ur improvenient* Thefe are trials of
virtue through which al]» without exception, mufl: pafs.
Rugged was the road by which our divine Mediato t
himfelf went before us to glory j and by becoming our
companion in diftrefs, he meant to reconcile us to our
lot. He ennobled adverfity by fharing it with us.
He raifed poverty from contempt, by aflumtng it for
his own condition. The fe verity of -his trials tends to
lighten ours. When the general, of an army h'es on .
the fame hard ground, drinks of the fame cold (lream»
carries the fame weight of armour with the lowefl: cen«
tinel, can any of his fbldiers repine at what they en-
dure }

Whatever aftidions our Lord may judge to beneceflk-
ty for us> of this we may reft ailured, that he will deal
them forth, not with harfli and imperious authority,
but with the tendernefs of one who knows from experi-
ence how deeply the human heart is wounded by every
ftroke of adverfity. He will not lay more upon us than
he fees we are able to bear. Though he caufi grief , yet tvtlt
he have comfajfion according to the multitude of his tender
mercies. He wiUJf^ his rough tvind in the day 9f the
taft *unnd, Ifaiah xxvii. 8. For it is hisftate, but not
his nature, which is now changed. Notwithftandtng
his high exaltation, he ftill retains the compafllonate
ientiments of the man offorrows. Still, we are afTured
by an infpired writer, he is not afhamed to call ut bis
hretbren. Heb. li. 11. And with the heart of a bro-
Ea ther

^6 On the Compajfim of Cbrtjf. S. 56C.

ther he regards thofe few and troubled days, fuch as
his own once were, which gtood men are doomed to
|>afs in this evil world.

From his compaffion, indeed, we are not to expefl
that fond indulgence or unfeafonable relief by which the
weak pity of men frequently injures its objedb. It is
to the material intere^, more thafi to the prefent eafe
of good men, that h^ attends. When under the im-
patience of forrdw we exclaim. Hath befirgoUen to he
ferocious ? Natb he iti anger Jbut uf his tender mercies f
We recoiled not in whofe hands we arc. His com-
panion is not diminifhed when its operations are mofl
concealed, tt continues equally to flow, ^though the
channels by which it is conduced towards us lie too
deep for our obfervatioft. Amidft our prefent igno*
tance of what is good or ill for us in this life, it is
fuffici^nt for us to know, that the immediate^admini-
ftration of univerlal government is placed in the hands
of the moft attentive and^ compadlonate friend of man*
kind. How greatly does this contideration alleviate
the burden of human woe \ How happily does it con-
ucdl with the awful difpenfations of religion the mild-
eft ideas of tendefnefs and humanity^

III. Th t text leads us to hope that amidft all the in-
firmities of our ftate, both under the temptations and
under the dittrefles of life,, our blefled Lord will afford
us a proper meafure of afliftance and fupport. In that
he bath fuffered being tempted^ he is able /p fuccour them
<vaho either fuffer, or are tempted i Heb. li. i8. that is,
he is perfedlly qualified for difcharging this beneficent
office 5 he knows exactly where the wound bleeds,
Where the burden preiTes, what relief will prbve mod
feafonable, and how It can be mofl fuccefsfully applied.
The manner in which it is conveyed by him to the

heart

S. XX. On tht Compaffion ofCbriJI. * 77

heart we may be at a lofs to explain ; but no argument
can be thence drawn agamft the credibility of the fa£(.
The operations which the power of God carries on in
the natural world are no leis myfterious than thofe
which we are taught to belieVe that his fpirit perfornia
in the Inoral world. If we can ' give no account of
what is ever/ day before our tyos^ how a feed becomes,
a tree, or how the child rifes into a man, is it any woa««
derthat weihould be unable to explain how virtue h
iiipportedy and condancy {lrengthenq^> by God within
the heart ? If men hy their couafels and fuggeftious can
Jnfluence the minds of one ^nother^ muft not divinq
fuggefiion and coun&l produce a much greater eiFe£t I
Surel/y the Father of Spirits muft, by a thoufand
ways, have accefs to the fpirits which he has made, fo.
.as to give them what determination, or impart to them
what aifitlance he thinks proper, without injuring their
frame, or difturbing thei^ n^tiojial powers.

Accordingly, wherever any notions of religion have
taken place among mankind, this belief has in tbmc^
meafure prevailed, that to the virtuous under diftrefa
aid was communicated from above. This fentiment is
fb congruous to our natural impreflions of the divine
benignity, .that both among poets and philofophers of
antient times it was a favourite idea, and often occurs in
their writing. But what among them was no more
than loofe conjecture or feeble hope has received full
confirmation from the gofpel of Chrid. Not only Is the
promife of divine afllftance exprefsly given to chridians,
but their faith in that proaiiTe is drengthened by an ar-
gument which mud carry convi^ion to every bean. If
Chrid had full experifcnce of the infufficiency of human
nature to overcome the difficulties wherewith it is now
furrounded, will he withhold from his followers tha^t
grace without which be k^s they niuft periih in the

evil

79 On the Companion of Cbrijt. S. XX.

evi] dftj ? If in the feafon of bis temptation and di^
trcfs, an angel was fent from heaven to firengtben bim^
Lukexxii. 43, fhall nocelefiial meflenger be employed
by him on the Jike kind errand to tbofc whom he ftiles
his brethren ? Can we believe that he who once bore
our griefs and carried our forrovis will, fi;6m that
height of glory to which he is now exalted, look dowii
upon us here contending with the ftorm of adverlit/,
labouring to follow his fteps through the fteep and dif-
ficult paths of virtue, ezpofed on every We to arrows
• aimed againft us by the powers of darknefs ; and that,
feeing our diftrefs, and hearing our fupplications, be
will remain an unconcerned fpe&ator, without vouchia^
ing us either aiTiiUnce to fupport our frailty, or protec-
tion to icreen us amidft furroundin g ilangers ^ Where
were then the benevolence of a divine nature } Where
the compaflion of that mediator who was trained to
mercy in the fchool of forrow ? Far from us be fndi
ungrateful fufpicions of the generous friend of human
kind !'— Let us exert Ourfelves as we can, and we fhall
beaffifted. Let irs pray, and we fliall be heard ; for
there is one to prefent our prayerl *w/^#« /i^e/^/j&fr
bearetb ahways, Thefe, will he fay, are my followers
on earth, paffing through that thorny path of tempta-
tion and forrow which I once trode. iVdw I am m
more in tie loorld ; but tbefe are m tbe world, Hofy
Father / thirO! they nvere^ and thou gaveft them me, — '
Keep them tbrougb tbine otvn name. ' SanBify tbem
through thy truth, . Keep tbem from the e^jil one f that
they may be nvhere I am, and may behold the glory ivhicb
th»u haft gi^uen me. John xvii.

Such is the €orafort which arifes to us from our Sa-
viour's participation of the infirmities of hiiman nature j
a nd thus it may be Applied to various fituations of anxi-
ety and diftrefs.

WjXEN

S. XX- On the Compafftm of Chrifi. 79

When we review what has been faid, it is neceflarr
that, in the firft place, I guard you againft a certain
raifimproTement which may be made of thb dodrine.
The amiable view which ft gives of our Lord's cla-
mency may flatter fome men with unwarrantable hopes,
and lead them to imagine that in his experience of hu-
man weakness an apology is to be found for. every
crime. Perfons of this charader muft be taught that
his compaflion differs widely from that undiftinguifhing
and capricious indulgence which is. fometimes found
among men. It is the compaflion of ah impartial mind»
enlightened by wifdom, and guided by juftice, extend-
ing to the fraiities of the iincere, but not to the fms of
the prefamptuotts, and leaf^ of all to the crimes of
thofe who encourage themfelves in evil from the hope^
that they ihall meet with compafHon.

A courfe of deliberate guih admits of no apology
from the weaknefs of human nature. For notwith-
(landing all the infirmities incident to rt, no man is un-
der a neceffity of being wicked. So far is our Saviour's
experience of our nature from affording any ground of
hope to prefumptuous offenders, that it ought to fill
them with terror. For it fhows them how thoroughly
qualified he is to difcriminatc accurately the characters
of men, and to mark the boundaries between frailty
and perverfcnefs. He who from his own feelings well
knows all the workings of the human hearty clearly
difcerns how different their temper is from what . was
once his own. He perceives that vice, not virtue, is
their choice, and that, inflead of refilling temptation ,^
they refift confcience. He {^^^^ that infirmity affords
them no excufe ; and that the real caufe pf their ailing
a criminal part, is not becaufe they cannot do better,
but, in truth, Becaufe they will not. Having forfeited
every title to compafEon, they arc left in the hands

of

So On ibe Compajjiw ^fChtift. S. XX-

of juftlce ; and accordingly as they Bave fonvn^ thej
muft ezped /• renf, ^

But, in the next place, to fuch as are fincere and
upright, the dodtrine which I have illuflrated affords
high encouragement and powerfully recommends the
Chriftian Religion. It places that religion in its proper
point of view, as a medicinal plan, intended both for
the recovery of mankind from guilt, and for their
confolation under trouble. I'be iaw nvas gi*vin hy Mo'-
ffs ; hui grace and inttb came' by ^efus Cbrift. The
law was a difpenfation of ipcre authority. The Gof-
pel IS a difpenfation, not of authority only, but of relief.
If it di (covers new duties, and i^npofes new obligationSy
it opens alfo fources of comfort which were before U117
known to the world.

A Mediator between God and his creatures was an
object after which men in all nations, and under all
forms of religion, had long and anxioufly fought. The
follies of fuperftition have ferved to difclofe to us, in
,this inftance, the (eniiments of nature. The whole re-
ligion of Paganifm was a fyftem of mediation and inter-
cefliort. Deprefled by a confcious fcnfe of- guilt, na-
ture flirunk at the thought of adventuring on a dire^
approach to the fovereign of the univerfe j and labour-
ed to find out fome aufpicious intfodu6lor to that aw-
ful prtience. With blind and trembling eagernefs, the
> nations fied to fubordinate deities, to tutelar gods, and
to departed fpirits, as their patrons and advocates ^bove.
Them they ftudied to footh with fuch coftly gifts, fuch
pompous rites, or fuch humble fupplications, as they
thought might incline them to favour their caufe, and
to fupport their intereft with the Supreme Divinity.
While mankind were bewildered in this darknefs, the
Gofpel not only revealed the true Mediator, who in

this

S. XX. On tbe CompaJJiw cfCbriJI. Si

this view may be juftlj called the deftrt of all nations^
but placed his character >and office in a light moft ad-
mirably fitted, as^ has been fhewn in this difcourfe, to
fupport the interpft of virtue in the world i and to en-i-
courage the humble, without flattering the prefumptu-
ous. What plan of religion could be more fuited to
the circumftances of man, or more worthy of the good-
nefs of his treator ? What more animating to the pi-
ous worfhipper in performing thofe fbleum a£ts of de-
votion to wfaieb we ^re called by the feivJce of thi&.
day ?

I CAN N of conclude withQut taking notice how re^
markable this difpenfation of religion is calculated to.
promote a fpirit of humanity and compaffion amon^,
men, by thoie very means which it employs for in-
fpixing devotion towards Goc|. We are now drawing
ni^h to the Supreme Being through a Mediator, for whofe
compaffion we pray on account of the experience
M^hich he has had of our frailty. We truft, tl^at having
been acquainted with diftre6, he nv^tl not defpife nor
Mor the affliQwn 9f tbe offli^etL The argument by
which we plead for his compaflion concludes ftill more
ilrongly for mutual charity, and fympathy with oar
another. He who, in the rnidft of the common fliffer-
ings of life, feels not for the diftrcfled 5 he who re-
lents not at his neighbour's griefs, nor fcans.,his f|ilingi
with the eye of a brother, muft be fenfible that Ee'ex- '
eludes himfelf from the commiferation of Chrift. He
makes voi^ the argument by which he pleads for his
mercy ; nay, he eftablifhes a precedent againft him-
felf. Thus the Chriftian religion iipproves iifelf as.
worthy of God, by conneding devotion in ftrift unity
with charity. As in its precepts the love of Gcd and
E S - th<^

8i On tbe Compaffion of Cbrift, &r. S. XXI.

the love of nian are joined, lb in its inftitutions the
ezercife of both is called forth ; and to worihip God
through the mediation of a compailionate high pried,
neceiTariljr fuppofes in the worfiiippers a fpirit of com-
panion towards their own brethren.

SERMON XXL

On the L o v e of P r^ i s s.

John xii. 43.

Fir tbey UveJ tbe praife of men more tban -tbe fraije
of God.

TH £ ftate of man on earth is nianifeftly deiigR«d
for the trial of his virtue. TeiBprationsever7
where occur ; and perpetual vigilance and attention are
required. There is no paifion, or principle of adtion
in his nature, which may not, if left to itfelf, betray
him into fome criminal excefs. Corruption gains en-
trance, not only by thofe paillons which are apparently
of dangerous tendency, fuch as cove toufnefs, and love
of pleafure ; but by means of thole alio which are
feemingly the moft fair and innocent, fuch as the de-
iire of efteem and praife. Of this the text fuggefts a
remarkable inftance. When our Lord appeared in the
land of Judsea^ the purity of his doArine, and the evi-
dence of his miracles, acquired him a confiderable num*
ber of followers, chiefly among the lower clafTes of men.
But the PharifeeS) who were the leading and fifliion*

able

S. XXI. On the Lo<vej>f Praife. 83

able^eft, galled «tith the freedom of his reproof;, -de-
cried him as an impodor. Hence it came to ,pafs, that
though fome of the rulers Believed in him, yet, becaufe
vftbe Pbarifeesy they did not confefs him. Rulers, per-
fons who, by their rank and education, ought to have
been fuperior to anv popular prejudice were fo far over-
awed by the opinions of others, as tx) ftifle their con.
virion, to diffemble their faith, and to join with the
prerailing party in condemning one who9> ia iheir
hearu they revered : for which, this Feftfoi> is. giV^en,.
that they lo^nd ibe praife of men more than the praife
.ofGod, Since, then, the love of praife can miflead
men into fuch culpable and difhoneft condudt, let us
with fome attention, examine the. nature of this paf*
lion. Let us confider how far it is an allowable princi-
ple of aftion ; when it begins to be criminal ; and upon
what accounts we ought to guard againft its acquiring
the entire afcendant.

We are intended, by providence to be connedled
with one another in fociety. Single unaflifted indivi-
duals could make fmall advances towards any valuable
improvement. By means of fociety our wants are fup-
plied, and our lives rendered comfortable \ our capaci-
ties are enlarged, and our virtuous afF«;aions called
forth into proper exercife. In order to confirm our mii-
tual connexion, it was neceflary. that fome attradHng
power, which had the efFefl of drawing men together,
"and ftrengthening the focial ties, fhould pervade the
human fyftem. Nothing could more happily^ fulfil this
purpofe, than our being (b formed as to defire the ef-
tecm, and to delight in the good opinion of each other.
Had fuch a propenfity been wanting, and felfifli prin-
ciple left to occupy its place, fociety muft have proved

an

»4 On the Lvoe rf Prmft. S. XXI.

an unharmonious and dtfcordant date. Inftead of mu«
toal attraction, a repulfive power would have prevail*
cd. Among men who had no regard to the approba-
tion of one another, all intercourfe would have beea
jarring and offenfive. For the wifefl: ends, therefore,
the delire of praife was made ia original and powerful
principle in the human breaft.'

To a variety of good purpofes it is fubfervienf, and
en many occaiions co*operates with the principle of
virtue. It awakens us from floth, invigorates aflivitf,
and ftimulates our efforts to excel. It has given rife ta
rood of the fplendid, and to many of the ufeful enter-
prizes of men. It has animated the patriot, and fired
the hero. Magnanimity, generoiity, and fortitude are
what all mankind admire. Hence fuch as were a^u*
aled by the defire of exteoiive fame, have been prompt-
ed to deeds which either participated of the fpirit, or^
at leaft, carried the appearance of diftingui/hed virtue.
The defire of praife is generaUy connedled with aH the
finer lenfibilities of hunian nature. It affords a ground
on which exhortation, counfei and reproof can work a
proper effed. Whereas to be entirely deftitute of -this
pailion betokens an ignoble mind* on which no moral
impreflion is eafily made. Where there is no defire of
praife, there will be alfo no fenfe of reproach ; and if
that be extinguifKed, one of the principal guards of
virtue is removed, and the mind thrown open to many
opprobrious purfuits. He whofe countenance never
glowed with fhame, and whofe heart never beat at the
found of praife^ is not defltned for any honourable dif^
tmdtion, is likely to grovel in the fordid quell of gain^
or to ihimber Kfe away m the indo!ence of felfifh
pleafures.

Abfira6ting from the fentiments which are connected
with the love of praife as a principle of action, the

eOeen

S.XXI. On the Love nf Pruife. , 85

efteemof our fellow creatures is an chy^Qt. which, on
account of the advantages it 'brings, may be lawfuUj
purfued. It is neceiTary to our iuccefs in every fair
and houefl undertaking. ^Not only our private intereft«
but our public ufefulnefs, depends in a great oieafure
upon it. The Iphere of our influence is contra^^ed or
enlarged in proportion to the degree in which we enjoy
the good opii)ion of the public. Men liften with an
unwilling ear to one whom they do not honour; while
a refpe^ted charader adds weight to example, and au*
thority to counfeL To deiire the efleem of others for
the lake of its effects, is not only allowable, but in many
cafes is our duty : and to be totally indifferent to praife
or cenfure, is fo far from being a virtue, that it is a real
defect in chara^er.

But while the love of praife is admitted to be in fo ^
many refpefts a natural and ufeiul principle of adion, we
are at the fame time to obferve that ^t is entitled to no
more than our Secondary regard. It has iu boundaries
fet; by tranigreffing which, it is at once transformed
from an innocent into a mod dangerous pafFion. More
iacred and venerable principles claim the chief direc*
tion of human condudt. All the good effe^ which
we have afcribed to the deiire of praife, are produced
by it when remaining in a fubordinate ilation. But
when paflkig its natural line, it becomes the ruling
fpring of conduftj wlicn the regard which we pay>o
the opinions of men, incroaches on that reverence whicb
we owe to the voice of conference and the fenfe of duty j
the love of praife having then gone out of its proper
place, intlead of improving, corrupts ; and inftead of ele-
vatbg, debafes our nature. The proportion which this
paffion holds to other principles of adion is what renders
it either Innocent or criminal. The crime with which

the

86 On tbi Love •fPrai/e. S. XXI.

the Jewifh rulers are charged in the text, was not that
they loved the praife of men j but that they loved it
mare than theprmfe efGed.

Even in cafes where there is no direct competition
between our dutj^and our fancied honour, between the
praife of men and the praife of God, the paflion for ap-
pkufe may become criminal by occupying the place of
a better principle. When vain-glory ufurps the throne
of virtue ; when oftentation produces adtions which
coofcience ought to have dictated ; fuch actons how-
ever fpecious, have no claim to moral or religious praife.
We know that good deeds done merely to hefeen eftnen
lofe their reward with God. If, on occafion of i^mt
trying conjuncture which makes us hefitate concerning
our line of condu£t, the (irft queflion which occurs us to
be, not whether an a^on is right in itfelf, and fuch as
a good man ought to perform, but whether it is fuch as
will find acceptance with the world, and be fiivourable
to our fame, the conclufion is too evident that the de-
(ire of applaufe has obtained an undue afcendant. What
a wife and good man ought to ftudy, is to preferve his
mind free from any fuch folicitude concerning praife
as may be in hazard of overcoming his fenfe of duty.
The approbation of men he may wifh to obtain, as far
as is confident with the approbation of God. But when
both cannot be enjoyed together, there ought to be no
fufpence. He is to retire contented with the teftimony
of a good confcience ; and to fhow by the firmnefs of his
behaviour, that, in the caufe of truth and virtue, he is
fuperior to all opinion. — Let us now proceed to confi-
der the arguments which ihould fupport fuch a fpirit,
and guard us againft the improper influence of praife or
cenfure m the courfe of our duty.

In

S.XXI. Onth Love df Fraife. 87

In the firft place, the pratfe of men is not an obje£t
of any fuch value in itfelf as to be entitled to become
the leading principle of condu£t. We degrade our cha-
radef when we allow it more than fubordinate regard.
Like other worldly goods, it is apt to dazzle us with a
falfeluftre; but if we would afcertain its tiue worth,
let us reflefl both on whom it is bellowed, and from
whom it proceeds Were the appjaufe of the world
always the reward of merit; weie it appropriated to
fiicb alone as by real abilities, or by worthy a^lions, are
entitled to rile-above the crowd, we might juftly be flat-
tered by pcfTtfling a rare and valuable diftindion. But
how far is this from being the cafe in fa£t ? How often
have the defplcable and the vile, by dexteroufl/
catching the favour of the multitude, foared upon the
wings of popular appkufe, while the virtuous and the
deferving have been either buried in obfcurity , or obliged
to encounter the attacks of unjuft reproach? The
laurels which human praife confers are withered and
blafted by the unworthinefs of thofe who wear them.
Let the man who is vain of public favour be humbled by
the reflexion that, in the midft of his fuccefs, he is
mingled with a crowd of impoftors and deceivers, of
hypocrites aiid enthuiialls, of ignorant pretenders and
I'uperficial reafoners, who, by various arts have attained
as high a rank as himfelf in temporary fame.

We may eafily be fatisfied that applaufe will be
often fhared by the utideferving, if we allovv' Ourfelves to
confiderfrom whom it proceeds. When it is the appro-
bation of the wife only and the gbod which is purfued,
the love of praife may then be accounted to contain it-
felf within juft bounds, and to run in its proper channel.
But the teftimony of the diicerning few, modeft and un-
afluming as they commonly are, forms but a fhiall part
of the public voice. It fcldom amounts to more than

a whifper,

Zi On the love of Fraije, S. XXI.

a whifper, which amidft the general clamour is drowned.
When the love of praife has taken pofreilion of the
mind, it confines not itfelf to an objeft fo limited. It
grows into an -^petite for indifcriminaie praife. And
who are they that confer this praife ? A mixed multitude
of men, who in their whole conduJt arc guided by hu-
mour and caprice, far more than by reafon j who ad-
mire falfe appearances, and pur/ue falfe goods ; who
inquire fuperficially, and judge rafhiy, whofe fenti-
ments are for the moft part erroneous, always change-
able, and often inconiiftent. Nor let any one imagine,
that by looking above the crowd, and courting the
praife of the fafhionable and the great, he makes fure of
true honour. There are a great vulgar, as well as a fmall.
Rank often makes no difference in the underftandings
of men, or in their judicious diftribution oF praife.
Luxury, pride, and vanity, have frequently as much in-
fluence in corruptlnjg the fentlments of the great, ^
ignorance, bigotry, and prejudice, have ia mifleading
the opinions of the crowd —And is it to fuch judges as
thefe that you fubmit the fupreme diredllon of your
condua ? Do you ftoop to court their favour as' your
chief diftinaion, when an objeft of^fo much jufter and
higher ambition is prefented to you in the ^aifs of God P
God is the only unerring judge of what is excellent.
His approbation aloae is the fubftafice, all other praife
is but the rtiadow of hono^r. The charaaer whicfc
you bear in his fight is your only real one. How con-
temptible does it render you to be indifferent with
refpea to this, and to be foUcitous about a name
alone, a fiaitious, imaginary charaaer, which has no ex-
iftence except in the* opinions of a few weak and, credu-
lous men around you ? They fee no farther than the
outfide of (things. They can judge of you by aaions
only % aad not by th« coropr^henfive view of all your

aaioiu>

S. XXI. On the Uvt of Praijt^ ^ 89

adtions, but by fttch merely as you }iave had opportu*
oity of bringing forth to public notice. But the Sove-
reign of the world beholds you in every light in which
you can be placed. The (ilent virtues of a generous
purpofe and a pious heart attract his notice equally
with the moft fpendid deeds. From him you may reap
the praife of gbod adtions which you had no opporttf-
oity of performing. For he fees them in their princi*
pie; he judges of you by your intentions ; he knows
what you would have done, You may be in his eyes a
hero or a martyr, without undergoing the labours of
the one, or the fuffering of the other. His infpe^ony
therefore, opens a much wider field for praife than
what the world can. afford you ; and for praife, too,
certably &r more illuftrious in the eye of reafoa.
Every real artift ftudtes to approve himfelf to fuchas are
knowing in his art. To their judgment he appeals. On
their approbation he refts his chara^er, and not on the
praife of the unikilled and rude. In the hi^heft art c^aJl,
tikat of life and condudl, ihall the opinions of ignorant
men come into the moft diftant competition with his
approbation who is the (earcher of all hearts, and the
ftandard of all perfedion ?— The teftimony of his praife
is not indeed, as yet, openly beftowed. But though
the voice of the Almighty found not in your ears, yet by
conicience, his facred vicegerent, it is capable of being
conveyed to your heart. The fofteft whifper of divine
approbation Is fweeter to the foul of a virtuous man,
than the loudeft fhouts of that tumultuary applaufe
which proceeds from the world.

Cbniider, farther, how. narrow and circumscribed m
its limits that fame is'which the vain-glorious man fo
eagerly purfues. In order to /hew him this, I ftiall not
hid him reflect that it is confined to a fmall diftria of
the earth ; and .that when he looks a little beyond the

region

90 JOli ih Law •/ Praifi. S. XXI.

region which he inhfthits, he will find himfelf as muck
unknown as the moft obicure perfon around him. I
fliall not defiie him to confider, that in the gulph of
oblivion, wliere all human memorials are fwallowed
up, his pane and fame muft foon be inevitably loft.
He may ni'^ gine that ample honours remain to gratify am-
bition, though his reputation extend not over the whole
globe, nor laft till the end of-time. But let him calmly
refledl tbar within the narrow boundaries of that country
to which he belongs, and during that fmall portion of
time which his life 611s up, hb reputation, great ashe
may fancy it to be, occupies no more than an inconfi-
derib)? corner. Let him think what multitu^s of
thofe among whom he dwells are totally ignorant of
his name and charader ; how many imagine themfelves
too important to regard him ; how many are too much
occupied with their own wants and purfuits to pay
him the lead attention; and where his reputation is
in any degree fpread, how often it has been attacked,
and bow many rivals are daily rifing to abate it : Hav-
ing attended to thefe circumftances, he will find fufK-
cient materials for humiliation in the midft of the high-
eft applaufe.<-»From all thefe confiderations it dearly
. appears, that though the efteem of our fellow-creatures
be pleafing, and the purfuit of it, in a moderate degree,
be fair and lawful, yet that it affords no fuch object to
defire as entitles it to be a ruling principle.

In the fecond place, an excefCve love of praife never
fails to undermine the regard due to confcience.
and to corrupt the heart. It turns olF the eye of the
mind from the ends which it ought chiefly to keep in
view; and lets up a falfe light for its guide. Itsinflu-
ftuence is the more dangerous, as the colour which it
aifumes is often fair ; and Its garb and appearance are

nearly

S. XXI. On ibt Love of Praife. 91

nearly allied to that of virtue. The love of glorj, I
before adaiitted» may give birth to actions which are
both fplendid and ufefuL At a diflance they ftrike the
eye with uncomiTion brightnefs ; but on a nearer and
ftrider furvcy, their luftre is often tarniflied. They are
found to want that facred and venerable dignity which
chara^erkes true virtue. Little paffions and felfiih in-
terefts entered into jhe motives of ihofe who performed
them. They were jealous of a competitor. Thcjr
fought to humble a rival. They looked round for
fpe£tators to admire them. All his magnanimity, gene*>
rofity, and courage, to public view. But the ignoble
fource whence thefe feeming virtues take their rife is
hidden. Without, appears the hero; within, is found
the man of duft and clay. Confult fuch as have
been intimately connected with the followers of re-
nown ; and feldom or never will you find that they held
them in the fame efteem with thofe who viewed them
from afar. There' is nothing except iimpllcity of inten-
tion, and purity of principle, that can ftand the teft
of near approach and ftri£t examination.

But fuppofing the virtue of vain-glorious men not to
he always falfe, it certainly cannot be depended upon as
firm or fure. Conftancy and fteadinefs are to be looked
for from him only whofe conduft is regulated by a
fenfe of what is right ; njoboje praife it not of men^ but of
Odd I whofe motive to difcharge his duty is always the
fame. Change, as much as you pleafe, the fituation of
fuch a man ; let applaufe or let cenfure be his lot ; let
the public voice, which this day has extolled him, to-
morrow as loudly decry him ; on the ten our of his
behaviour thefe changes produce no effect. He moves
in a higher fphere. As the fun in his orbit is not inter-
rupted by the mifts and ftorms of the atmofphere be-
low, fo, regardlefs of the opinions of men through

honour

91 On the love •/ Praifi. S. XXI.

honour and tb/homuty through good report and had report^
he purfues the path which confcience has marked 'out.
Whereas the apparent virtues of that man whofe e/e
is fixed on' the world, afe precarious and temporary.
Supported only by circumftancesy occafions, and parti-
cular i^egards, they fluctuate and fall with thefe. £x«
cited by public admiration, they difappear when it is
withdrawn i like thofe exhalations which, raifed by heat
from the earth, glitter in the air with momentary fyku'
dor, and then fall back to the ground from whence they
fprung.

The intemperate love of praife not only weakens
the true principles of probity^ by fubftituting inferior
motives in their ftead, but fi'equently alfo impels men
to actions which are dire^ly criminal. It obliges them
to follow the current pf popular opinion whitherlbever it
may carrj theiri ; and lience Jbi^reck is often made
both of fStb and of a good cotifcience. According as
circumftances lead them to court the acclamations of
the multitutlet or to purfue the applaufe of the great,
vices of different kinds will ftain their charafter. In
one (iti^ation they will make hypocritical profeflions of
religion. In another, they will he aihamed of their
Redeemefy and of his words. They will he afraid to
appear in their own form, or to utter their genuine
fentiments. Their whole- charadler will become ficti-
tious ; opinions will be aifunied, fpeech and behaviour
modelled, and even the countenance formed, as pre-
vailing taile exa6ts. From one who has fubmitted to
fuch proftitution for the fake of praife, you can no lon-»
ger expedl fidelity or attachment on any trying oceafion.
In private life, he will be a timorous and treacherous
friend. In public conduct, he will be fupple and verfa-
tile; ready to defert the caufe which he had efpoufed,
and to veer with every fhifting wind of popular favour.

Li

S. XXL On ihe Love ofPraife. 93

In fine, all becomes unfound and hollow in that heart
where, inftead of regard to the divine apprcbation,
there reigns the fovcrcign dcfire of pleaiing men.

Ik the third placet thif paffion, when it becomes
predotnmant, moft commonlj defeats its own end, and
deprives men of the honour which they are fo eager to
gain. Without prelcrving liberty and independence.
We can never command reipeft. That fcrvility of fpi-
rit ^hich fubjedls us to the opinions of others, and
renders us tributaries to the world for the fake of ap-
plaufe, is what all mankind defpife. They look up
with reverence to one who, unawed by their cenfures,
ads accotding to his owh fenfe of things, and follows
the free impulfe of an honourable mind. But him
who hangs totally on theif judgment, they confider
as their vaflal. They even enjoy a malignant pleafure
in humbling his vanityi and withholding that praife
which he is feen to court. By artifice and fhow he may
ihine for^a time in the public eye; but it is only as
long aaiie can fupport the belief of a£tiiig from principle.
When the inconfiftencies into which he falls detect his
character, his reputation pafles away, like the pageant
of a day. No man ever obtained lading fame who did
not, on feveral occaflons, contradict the prejudices of
popular opinion;

There is no courfe of behaviour which will at all
times pleafe all men. That which pleafes moft univer-
ially, and which only commands durable praife, is
religion and virtue. Sincere piety towards God, kind
affedion to men, and fidelity in the difcharge of all the
duties of life ; a confcience pure and undefiled j a heart
firm to juftice and to truth, fuperior to ail terrors that
would ihake, and infenfible to all pleafures that wouW

betray

Q^ ' On tbi Lovi of Praife* S. XXI.

betray it ; uacooquerable bjr the oppofuion of the
world« and reiigned to God alone ; thefe arc the qua-
lities which render a man truly refpeCtable and great.
Such a character may, in evil times, incur unjuft re-
proach. But the clouds which envy or prejudice has
gathered around it will gradually djfperfe^ and its
brightne& will come forth in the end as the noon day«
As loon as it is thoroughly known, it finds a witaefs in
every breaft. It forces approbation even from the moft
degenerate. The human heart is fo formed as to be at*
tuned, if we may ufe the exprefllon, to its praife. In
h€t, it is this firm and inflezible virtue, thu determined
regard to principle beyond all opinion, which has
crowned the chara^ers of fuch as now ftand higheft in
the rolls of lading fame. The truly illuftrious are
they who did not court the praife of the world, but
who performed the anions which deierved it. They
were perhaps traduced, in their life-time, by thofe
whom they oppofed. But pofterity has done them am-
ple judice i and they are the men whom the voice ^
age5 now concurs in celebrating. The mtmitriat of w*
tue it immortali hecaufe it is approved of God and of
men. When it is prefent^ men take example at it ; and
'wben it is gone^ they defire it. It njoiaretb a crowH^
and triumpbetb for ever; baving gotten the vidory,
Jlriving for' undefled rewards, Wif, iv. i, a.

In the fourth place, as an immoderate paflion for
human praife is dangerous to virtue, and unfavourable to
true honour, fo it is deftrudtive of felf-enjoyment and
inward peace. Regard to the praife of God prefcribes
a fimple and confident tenour of condudt, which in all
fituations is the fame ; which engages us in no perplex-
ities, and requires no artful refinement. IValldng up-

rigbtfy.

S. XXI. On the live of Praife. ^j

rightfy, 'wi walk furefy, becaufe we tread an even
and open path. But he who turns afide from the
ftraight road of duty in order to gain applaufe, involves
himfelf in an intricate labyrinth. He will be often
cmbarraffed concerning the courfe which he ought to
hold. His mind will be always on the ftretch. H«
will be obliged to Men with anxious attention to every
vhifper of the popular voice. The demands of thofe
matters whom he has fubmitted to ferve, will prove
frequently contradiaory and inconfiftent. He has pre-
pared a yoke fdt his neck which he muft refolve to
bear, how much foever it may gall him.

The tbils of virtue are honourable. The mind u
fupported under them by the confcioufnefs ofaainga
right and becoming part. But the labours to which he
IS doomed who is enflaved to the defire of praife, are
aggravated by reflexion both on the uncertainty of the
recompence which he purfues, and on the debafement
to which he fubmits. Confcience will from time to
time remind him of the improper facrifices which he
has made, and of the forfeiture which he has incurred
of the praife of God for the fake oF praife from men
Suppofe him to receive all the rewards which the mifl
taken opinion of the world can beftow, its loudeft ap-
plaufe will often be unable to drown the upbraidingj of
an inward voice j and if a man is reduced to be a-
iliamed of himfelf, what avails it to him to be careifcd
by others?

But, in truth, the reward towards which he looks
who propofes human praife as his ultimate objea, will
be always flying, like a fiiadow before him. So ca-
pricious and uncertain, fo fickle and mutable is ihe fe*
vour of the multitude, that it provies. the moft unfatis-
faaory of all purfuits in which wn can be engaged.
He who fels his heart on it, is preparing for himfelf
^ Perpetual

f6 On tbe Love of Pralft. S. XXI.

peipetual mortifications. If the greatefl: and bed can
feldom retain it long, we may calily believe that from
the vain and undeferving it will fuddenly e(cape. There
is no chara£ter but what on fome fide is vulnerable by
cenfure* He who lifts himfelf up to the obfervatlon
and notice of the world is, of all men, the leaft like!/
to avoid it. For he draws upon himfelf a thpufand
eyes that wilFnarrowly inlpefl him in every part. Eve-
ry opportunity will be watched of bringing him down
to the common level. His errors will be more divulged,
and his infirmities more magnified, than thofe of others.
In proportion to his eagernefs for praife will be his fcn-
fibility to reproach. Nor is it reproach alone that will
wound him. He will be as much dejefted by filencc
and negleA. He puts himfelf under the power of
every one to humble him, by with holding expected
praife. Even when praife is beftowed, he is mortified
by its being either £aint or, trite. He pines when his
reputation ftagnates. The degree of applaufe to which
he has been accuftomed grows infipid ; and to be al-
ways praifed from the fame topics, becomes at kft
much the fame with not being praifed at all.

All thefe chagrins and difquietudes are happily avoid-
ed by him who keeps fa troublefome a pallion within
its due bounds ; who is more defirous of being truly
Worthy than of being thought fo ;^ who purfues the
praife of the world with irtanly temperance, and in
fubordination to the praife of God; He is neither
made giddy by the intoxicating vapour of applaufe, nor
humbled and caft down by the unmerited attacks of
Cenfure. Retting on a higher approbation he enjoys
himfelf in peace, whether human praife ftays with him,
or flies away. fVitb me it is a f mall thing to^ he judged
^f yw^ or of man" e judgment. He that juJgeth me is

tbe

^.irXI. On the Zw? ef Praife. my

the Lord. My iviinefs u in beaten, and my record is on
bigL

aIV)^ fi^5 »"dlfft place, the advantages which re-
wound fron, fhe praife of men, are not fuch as can bear
to be^ui In competition with thofe which flow from
the praife of God. The former are neceflkriJy confined
wi hm the verge of our.prefent exiftence. The latter
follow us beyond the grave, and extend through all
eternity. Not only is the praife of men limited in it*
ette«s to thisJife, but alfo to particular fituations of
f ' ^""^^^^y^ o^ h»l«^ and eafe it may brighten the
iunfhme of profpcrity. It may then footh the ear with
pigling accents, and gratify the imagination with fan-
cied tnunaphs. But when the diftrefsful feafons of life
arnve, it wiH be fowid altogether hollow' and unfub.
ttantjal : And furely, the value of any pofleffion is ta
he chiefly eftimated by the relief which it can bring us
« the time of our greateft need. When the mind 4s
caft down with forrow and grief^ when ficknefe fpreadi
Its gloom around 4is, or death wfes in awful profpeft
to our view, the opinions and the difcourfes of the
world will appear trifling and infignificant. To one
who is occupied with nearer and more aflfeaing inte-
refts, the praife or the cenfure of the world will feem
tte the noife of diftant voices, in which he has fraall
concern. But then is the feafon^when the praife of
God fupports and upholds the labouring. foul. Brought
home to the heart by the teftimony of a ^ood con-
fcience, and by de di'vine Jjpirit hearing tjQitnefs ^'with
Mr fjfdtiis, it infpires fortitude, and produces a f^ace
which p^Jfeth under /landing.

At prelent we behold an irregular and difor^ered flate
of things. ViFtue is often deprived of its tvroper ho-

VoL IT . p

VOL. 11, f nouis.

jS On the Love of /V aife, S. XXI.

nours, and vice ufuq^s them in its dead. . The charac-
ters of med are miftaken ; and ignorance and iblh,
. difpofe of human applaufe. But the daj haftens apace ^
ivhich iliall clofe this fcene of errors, and vindicate the
rights of juftice and truth. Then Jhali he rendered to
..every man according to his *works» Envy "fliall no longer
have the power of obfcuring merit, nor popular pre-
judices be able to fupport the undeferving, Hiddea
worth {hall be brought to light, aqd fecret crimes re-
vealed. Many who paiTed through the world in the
filent obfcu'ity of humble, but fteady goodnefs, fliall
be diftingu'fhcd as the favourites of Heaven; while the
proud, the ambitious, and the yain, are left to ever-
Jading di/honour. The great Judge hath declared,
that tvhofoever has been ajhatned of him and of bi$
xvordsf of that man Jhall he he afbamed *when he com'
eth in the glory pf his Father ^ utith all the holy angels.
Every departure from duty fhaHat the period of final
diftribution terminate in ignominy. True honour and
Irue virtue fliall be feen to coincide : and when all hu-
man fame has pafTed away like fmoke, the only praife
which fhall be for eyer remembered is that divine tefti-
mony. Well done^ thou good and fifithful fervant:
tnter tbou i^tq the joy of tky Lord.

The5e arguments clearly fliow the importance of
preferving the love of praife under proper fubordination
to the principle of duty. . In iifelf, it is an ufcful mO'-
tive to a^ion ; but when aljowed to extend its influence
too far, it corrajpts the whole chara6ler, and produceij
guilt, difgrace, and niifery. To be entirely deftitute
of it, is a defedl. To be governed by it, is depravity.
The proper adjuftment of the feveral principles of ac-
tion in human nature is a matter that deferves our high-
eft attentipn. For when any one of them beco.mes ei*

iter

S.XXn. < 'On the prffper Eflimaie, tzc 99

ther too weak or too ftrong, it endangers both our vir-
tue and our happinefi. Keep thy heart therefore *voitb
nil diligence ; pray that God would enable thee to keep
it with fuccefs ; for out of the heart are the ijfues of life.

S E R M O N iCni.

On th^ proper Estimate of Human
Life.

ECCLESIASTE« Xtl. 8.

Vamty of fuanities, faith the preacher^ all is vanity,

NO ferious maxim has been more generally adopted
than that of the text. , In every age, the vanity
of human life has been the theme of declamation, and
the fubje£t of complaint. It is a conclufion in which
men of all characters and ranks, the high and the low,
the young and the old, the religious and the worldly,
have more frequently concurred than in. any other.
But how juft foever the conclufion may be, the premifes
from which it is drawn are often falfe. For it is prompt-
ed by various motives, and derived from very different
views of things. Sometime the language of the text
is aflumed by a fceptic who cavils at Providence, apd
cenfures the conftitution of the world. Sometimes it is
the complaint of a pecvifli man who is difcontented with
his ftation, and ruffled by the difappoiniment of unrea-
fonable hopes. Sometimes it is the ftyle of the licentious
when groaning under miferies in which their vices have
involved them. Invedtives againft the vanity of the
F z world

Jpo Onihepropet Eftimate S. XXif .

4vorld which come from any of thefe quarters dcferve
,np regard ; as they are the diftat^ of impiety, of
fpleen, or of folly. The only cafe in which the fenti-
^ment of the text claims our attention, is when uttered »
not as an afperfion on Providence, or a refledlion on
human af&lrs in general ; not as the language of pri-
vate difcoittcnt, or ^he relbk of guilty fuiferings ; but
as the fober concluiion of a wife and good man con*
/rerning the imperfection of that happinefs which refls
folely on worldly 4)ieai4jr<9S« Thefe fn their faireft
fonn, are not what they feem to be. They never be-
ftow .that xomplete iatisfadion which thpy prcunile ;
and therefore he who lopk^ to nothing beyond theiQ '
ihall have frequent caufe to deplore their vanity.

Nothing is of higher importance to us as men and as
Chriftians, than to form a proper eftimate of human
f tfe, without either loading it with imaginary evils, or
e^cpeCting from jt greater advantages than it is able to
yjeld^ Jt ilialj {>e .my bufineft, thg.reforp, in this Dif-
courie, to diftingui(h a juft and religious fenfe of th^
vanity 6f tljie viwrld ft'om ^e unrcarqnabie complaints
of it which we often hear. I (hall endeavour, I. To
Aiew in what ienie it is true that all earthly pleafures
arc vanity. 11. Tjp enquire how this van it j^ of thiT
worJd can be reconciled with the pcrfedljons of its
great Author. III. To examine whether there are not
fome rea! and folidjenjoymenls in human life which fall
not under this general charge of vanity. And IV. To
point out the proper improvement to be made of fuch 9.
^te as the llfepf m^n (ball appear on ib^ >vhoJe to be.

I. i AM to fliew in what fenfe It is true that all hu«>
man pleafures are vanity. This is a topic which might
be embelliftied with the pomp of much defcription.
But I Hiall (ludioufly avoid exaggeration, and onlr
point out a threefold vanity in human life which every
bipartial obferver cannot but admit; difappointment in

pur&it,

S. X}fll. 0/ Human U/e. l6t

purfiiit, dlflatisfaftion in enjoyment, uncertainty in*
pofllffion.

Firft, difappointment rn purfliit. When we lodk
around us on the world, we every where behold a buQr
multitude, mtent on the profecntion of various defigns'
which their wants or. defires have fuggefted. We be-
BoW then* employing every method which ingenuity
can deVife, fome the patience of induftry, fome the
boldneis of enterprife, others the dexterity of ftratar
gem, in order to compafs their ends. Of this inceiTant
ftir and adivity, what is the fruit ? Iiv coraparifon of
of the crowd who have toiled in vain, how fmall is'
the number of the fucceisful ? Or rather, where is the
man who witt declare thai in every point he has com-
pleted his plan, and attained his utmoft wiih? No ex-
tent of human abilities has bera able to difcover a patfai
which, in any line of hfe, leads unerringly to fucceis;
The race is not alnuajs to the J^fiy nor the battU to the
firong^ -nor riches to men- of underftanding* We may
form our plans with the mod profound fagacity, and
with the moft vigilant caution may guard againll dan-
gers on every fide. But fome unforefeen occurrence
eomes acrof3 whic^i baffles our wifdom,' and lays our la-
bours in theduft*

Were- fuch difappoihtHrentr (Confined to thofc who'
a(pire at engroiling the higher departments of life, the
misfortune were lefs. The humiliation, of the migh-
ty, and the fall of ambition from its towering height,
little concern the bulk of mankind. Thefe are ob-
je6ts on which, as on diftant meteors they gaze from
afar, without drawing perfonal inftruclion irom events
fo much above them. But, alas I when we dei'cend
into the regions of private life, we find difappoint-
»ient and blaftcd hope equally prevalent there. Nei-
ther

loa On the profer EJHmate &. XXITr

fher the moderation of our views nor the juftice of
our pretenfions, can enfure fucceis. But time and
€bafK€ happen to all, Againft the ftrcam of eivents^
both the worthy and the undefcrving are obliged to-
ftruggle J and both are frequently ev«r born alike bj
the current.

Bbsides difappointment IB purfuit, difTatisfadion m
•njojmeot is a farther vanity to which the human ftate
is fubjedt. This is the levcreft of alJ mortifications^ af-
ter having been fucceisful in the purfuit, to be baffled
in the enjoyment itfelf. Yet this is found to be an evil
ilill more general than the former. Some may be fo
fortunate as to attain wbat they have purfued ; but
none are rendered completely happy by what they hare
attained. Difappointed hope ifr mifery ;. .and y^tfiio-
ceisful hope is only imperfed btifs. Look through all the,
ranks of mankind. Examine the condhion of thofe-
who appear mod profpercus, and you will find that
they are never juft what they defire to be.^ If retired^
they languid! for aftion ;• if buly, they complain of fa*
tigue. If in middle life,, they are impatient fbrdif^
tindion ; if in high ftations> they (igh after freedom and
^afc. Something is ftill wanting to that plenitude of
fatisfaftion which they expe6led to acquire. Toge*
ther with every willi that is gratified, a new demand
aiifcs. One void opens in the heart as another is filled.,.
On wifhes, wifhes grow 5 and to the end, it is rather
the expedation of what they have not, than the enjoy-
ment of wh^'.t they have, which occupies and interefts
tlie moft fuccefsful.

This falisfa£lion in the midft of human pleafure
fprings partly from the nature of our enjoyments them-
felves, and partly from circumftances which corrupt
them. No worldly enjoyments are adequate to the

high

S. XXII. 9f Human Life. loj -

high defires and powers of an immortal fplrit. Fancies
paint them at a diftance with fplendid colours j but pof-
fefion unveils the fallacy. The eagernefs of paflion
b^ows upon them at firft a briik^nd lively reliili. But
k is their fate always-^o pall by familiarity, and fome-
times to pafs frciii fatiety intodifguft. Hapny would
the poor man thhik himfelf if he could enter on all i\\z
treasures of the rich, and- happy for a fhort while
he might be. But before he had long contemplated and
admired his ftate, his pofTeflions would feem^ to IcfTcn,-
and bis cares would grow.

Add to the unfatisfying nature of our pleafures, the
attending circumftances which never fail to corrupt"
them^ For, fucb as theyai'e> they are at no time pof-
fefled unmixed. Ta human lip it is not given to tade
the Clip of pure joy. When external circumftanccr
ikew faireft to the world, the envied man groans in pri-
vate under his own burden. Some vexation diiquiets,
fome pffion corroderhim; fome diftrefs, tiilier fcif-
or feared, gnaws, like a worm, the root of his felicity.
When there is nothing from without to difturb the prof-
perous, a fecrci poifon operates within, - For worldly
bappinels ever tends to deftroy itfelf, by corrupting the
heart. It fofters the loofe and the violent paflions. It en-
gendeis noxious habits ; and taints the mind with a
falfe delicacy^ which makes it feel a thcufand unreal
e^ils.

Burr put the cafe in the mod favourable light. Ley
alidefrom human pleafures bothdi^appoilitnlen^in pur-
full, and dcceitfulnefs in enjoyment ; fuppofe them' to
be fully attainable, And completely fatisfadlory j fti I
there remains to be confidered the vanity of uncertain
pofTfeflion and fliort duration. Wi^re there in worldly
things any fixed point of fecurity which we would gain,

the

no^ 0» /& f^per Ejlimati -S, XXff.

the mind would then ha?c fome bafis on which to reft.
But our condition is fuch, that every- thing waVers and
totters around us. Boaft not tbyftlf of to-morrow 5 for
thou knrvoeji not njobat a day may bring forth, .. It is
much if, during its course, thou heareft not of fbme-
what to difquietor alarm thee. For Hfe never proceeds
long in an uniform train. It if continually varied by un-
expected events. The ^et^% of* alteration ar« every
where (own; and the funfhine of profperity commooiy
accelerates their growth. If your enjoyments be nu-
merous, you lie more open on different (ides to be-
wounded. If you have pofftiTed them long^ you have
greater caufe ta dread an approaching change. By flow
degrees profperity- riles ; but rapid is the progreis of
evil. It requires no preparation to bring it forward.
The edifice whichv it coil much time and kbour to-
«re6t, one inaufpicious event, one fudden blow, can
level with the duft. Even fuppofing the accidents oi
life to leave us untouched, human blifs muft ftill be
traniitory 1 for man changes of himfelf. No courfe of-
enjoymenr. can delight us long. What amufed'our.
y^outh lofes its charm in maturer age. As years ad-^
▼ance, our powers, are blunted, and our pleafurable
feelings decline. The filent kpfe of time is ever car-
rying (bmewhat from us, till at length the period
comes when all muft be fwept awey.. The profpeft
of this termination of our' labours and purfujts is fuf-
ficient to maik our ftate with vanity. Our dofs are a-
band-breadth y and our age is as nothing. Within that
little (pace is all oar-en terprife bounded* We crowd
it. with toils and cares, with contention and ftrife. We
projedl great defigns, entertain Ugh hopes, and then
leave ouf plans unfinifhed, and fink int« oblivion.

This much let it fuffice to have faid concerning the
vanity of the world. That too much has not been

faid,.

S. XXII, 9f Human Ufe. 105

fiiid, muft appear to every one who coniiders how ge-
nerally tna:nkihd le~an to the oppoiice (ide ; and bow of-
ten by undue attachment to the preferit ftate, they
both feed the mod (inful paflions, and pierce tbemfeives
through with matiy /arrows. Let us proceed to ea-
quipe,.

U. How this vanity of the world can be reconcilec^
with the perfe^ions of its divine author. This en-
(piiry involves that great difficulty which has perplexed
the thoughtful and fetious in ev«ry age ; If God be
good, whence the evil that fills the earth ? In anfwer
to this interefting queftion^ let us obferve^ •

In the firft place, that the prefent condition of man '
.was not his original or primary ftate* > We are inforiB-
ed by divine revelation, that it is the confequence of-
his voluntary apoftacy from God and a ftate of inno-
cence*' By this^^his nature was coiTuptedj his powers
were enfeebled, and vanity and vexation introduced •
into his life.' AH nature became involved in the con-
demnation* of man. The earth was curled upon his
account, .iand the whole ^^at ion made- to gr^an-nnd ^
iravmlin pain::

How myfferious foever the acccfunt of thfs fall may '
appear to us, many circumftances concur to authentic
cate the fadt, and to ihew that human natufe • and the
human ftate have undergone an> unhappy > change.
Thel>elief of this has* Stained in almoft all nations
and religions;. It can -be traced through all the fables
of antiquhy. An obfcure tradition appears to have per-
vaded >the whole earth, that man is not now what he
wasatfirft; but thatff In confequence of fome tranf-
greflion againft his great Lord, a ftate of degradation
and exile fucceeded to a condition that was more ftou*-
riihing and happy. As our nature carries plain marks >
Ft ©f

ic6 * Oh the frof^i/nmaff 81 XXli;

ef perverfion and dlforder, fo the world which we in-
habit bears the fymptoms of* having been convulfed in
fdl Its frame. Naturalifts point out to us every where
the traces of fome violent change which it has fuffered;
Blands torn from the continent,, burning mountains,
(hattered precipices, uninhabitable waftes,. give it all
the appearance of a mighty ruin. The phyiical and
moral (late of man in this world mutually -fympathiasc
and correfpond. They indicate not a rjBgular and or-
derly ftrufture either of matter or of mind, but the re-
mains of fome what that once vras more fair and magr
Hificent. Let us obferve.

In the fecond place, that as this was nor the origi"
iral, fo it' is not intended to be the Baal ftate of man.-
Though in confeqyence of the abufeof the human-
powers, itn and vanity were introduced into this region
of the univerfe, it was not the purpofe of the Creator
thai they iKouki be permitted' to reign for ever. He
hath made ample provifion for the recov^ery of the pe-
nitent and faithful part of hi^-^fubjefts, by the merciful
undertaking, of that great reftorer of the world, our
liord Jefus Ghrift. By him life^ and immof^ality *vt)er£^
both purchafed and brought to light. Thenenv heavens and-
the ne*w ekrth^xt difcovered,. 'wherein dijfielleth rtgbte-
•ufnefs ; where, through the divine grace, human na-
ture fhall regain its original honours,, and man fhall'
return to be what i once he. was- in Paradife. Through
thofc high difcoveries of the Gk)fpel, this life appears
to good men only in the light of an intermediate and
preparatory ftate. Its vanity and ^iferj, in a manner,
difappear. They have every re»fon to fubmif without'
complaint to its laws, and to wait in patience till the
appointed time come for the reftitutian of ail things.
Let us take notice,. -

S.XXif. ^f tinman lift, ^ 107

In tbe tHi'rJ place; that, a future ftate being made
known, we can account in a fatisfying manner for the
prefent diilrefs of human life, without the fmalkft
impeachment of diviiie goodnefs. The fuffcrings we
here undergo are converted into difcipline and improve-
ment. Through the bleffing of Heaven, good is ex-
tradtcd from apparent evil \ and the very mifc^y which
originated from fin is rendered the means' of correding
finful paffionsj and preparing us for felicity. There is
much reafon to believe that creatures as imperfed as
we are, require feme fuch preliminary ftate of experi-
ence before they can recover the perfe^ion of their ,na-
ture. It is in the midft of difappointments' and trials
that we learn the infufficiency of temporal things to
happinefs, and are .taug.hl to feek it from God and
virtue. By theie the violence of our paffions is tamed, •
and our minds are formed to fobriety and- refle£tion. -
Inthe varieties of life, occafioned by the^ viciflitucfe -of
worldly fortuife, we are inured to habits both of the
aftivc and the fufFering. virtuet. How much foever we
complain of the vanity of the world, fads plamly
ihew, thft'ifits vanity-were lefs, it could not anfwer
the purpofe of fajutary difcipline. Unfatisfaftory^ as if-
is, its pleafures are ftill too Apt to corrupt cur hearts.
How fatal then muft the confequences have been, had
it yielded u» more complete enjoyment ? If, with all*
its troubles, we are in danger of being too Riuch at-
tached to it,-- how entirely would it have feduced- our-
affeaion5,~if no troubles had been mingled with its

pleafures ? r t

Thefe obfervatioos ferve in a great mcafure to ob-
viate the difficulties which arife from the apparent va-
•nity of the human date, by fliowing how, upon th^
Chriftian'fyftem, that vanUy may be reconciled with

/ • . ' the

wot Ok tSk prefer Eflimaie 8. XXIE

the infinite gootlnefs of the Sovereign of the Univcrfe^
The prefent condition of man is not that for which h«.
was originally defigned ; it i& not to be his final (ble ;
and during his paffage through the worid, the diftrefles
which he undergoes are rendered medicinal and
improving. After having taken this view of things^,
the cloud whicby in the preceding part of the diC-^
courie, appeared to fit fo thick upon human life begins
to be diflipafied. We now perceive that man is not^
abandoned hj his Creator. We difcem gieat and good
defigns going on in his behalf. We are allowed to en-
tertain better hopes $. and are encoiiiraged to enquire,
as was^^propofed for the.

III. Head ofdifcourfe, Whelhet there be not ia
the prefent condition of human life fonte real and fo*
lid enjoyments which come not under the general
charge of vanity of *iranities. The do^rine of the*
text is to be eonfidered as chiefly addreiled to worldly/
men. Them Solomon means, to teach that all expeo--
taiions of blifs which reft iblely* oa earthly poifeffions :
and pleafures, fhall end in difappoiatment* Bat furelf '
he did not intend K> affert ihat thew is no material di^
ference in the purfutts of men, <xt that no real happi-
nefs of any kind could now' be attained by the virpious.
For befides the unanswerable objedtion which this would
form againflr-the divine adminiftration,. it. woukl di*
re6lly contradift^whathe elfewhere aflerts, that while
God givetb fore travail to the^finnn^ be gvoetb to 4be man *
tbat is good in bisftgbt nuijchm and knowledge^ and joy.
Ecclef. ii. 26. It may, it muft-iodeed be admitted,
that unmixed and complete hapi^neis is unknown on
earth. No regulation of conduct can altogether pre-
vent paifidns from diftutbing our peace, and misfortunes
firom wounding^our h^arK But after. this cooceilibn is.

sttade^.

JXXli. 9f Human Life. ic^i

made, will it follow that there is no objedt on earth
which deferves our purfuit, or that all enjoyment be-
comes contemptible which is not perfe^ ? Let us fur-
vey our date with an impartial eye, and be juft to the*
varlovis gifts oS Beaven. How vain, foever this life» .
confidered in itielf, may- be, the comforts and hopes of
religion are fufScienr to give foKdity to the enjoy ments-
of the righteous. In the eiwrcife. of good aifedions, .
and the teftimony- o£> an upright confcience ;„ in the
ktkk of peace and reconciliation with God through the
great Redeemer of mankind^, in the firm confidence
<^ being conduced ■ through all the trials of life by in*
finite wifdom and goodnefs i and in the joyful profpe£t~
of arriving in the. end at inunortal felicity, they ppi^
fefe a happinefs which, defcending from a -purer and
more perfect regioa than this, world, partakes not o£^
its vanity^.

Befide* the? enpyment* peculiar to re ligiofi, there*
are other pleafures of our prefent ftate which, thoug.lt
of an inferior order, muft not be overlooked in the efti<*
Mate of human life* It is.neccflory to- call attention to.
thefe, in order to check that repining s^nd unthankful*,
fpirit to which man is ^Iway^ too prone. Some degree
of importance, mud be allowed to the comforts of-
health, to the innocent gratifications of fenfe, and to-
the entertainment afforded us hf all the.beauiiful fcenes
of nature ; Jbme tathepurfuits andamufements of fociaL
life i and more to th& internal enjpyments of thought,
and refiedion, and to the pleafures of affectionate inter*
coarfe with thole. wJiom we love. Thefe comforts are^
often held, in too low ef^imation, merely^ becaufe they arc-
ordinary and common ; although that be the circum*
fiance which ought, in reafon^to enhance their value..
"Ehcji lie open, in fomc degree, to all > . extend throughu

^verjfi'

I'lt) On the /roper EJiimate 8. XXII.

every rank of life, and fill ijp agreeably manyoflhofc
(paces in our prefent exiftence, which are not occupied
with Higher objects, or wjth ferious cares.

We are in feveral refpefts unjuft to Providence in
tiie computation of our pleafures and our pains. We
number the hours which are fpent in diftrels or forrow,
But we forget thole which have pafled away, if not in
high enjoyment, yet in the midft of thofe gentle fatif-
faftions, and placid emotions which make life glide
fmooihly along. We complain of the frequent difa^
pointments which we fufFer in our purfuits. But we re-
coiled' not that it is in pu^fuit, more tbau* io attain-
ment, that oilr pleafure how confifts. In the preient
(late of human nature, man derives more enjoyment
from the exertions of his adlire powers in the midft of
toils and efforts, than he could re<;eivefrom a ftill and
uniform pofTeflion of the obje£l which he ftrives to
gam.' The folace of the mind under all its labours, is
hope ; and there are few fituations-which entirely ex-
clude it. Forms of expe^ed blifs are bften gleaming
upon US' through a cloud, tb revive and exhilarate the
moft dlftrefled. If pains be fcattered through all the
conditions of life, fo alfo are pleafures. Happipefs, as far
a^ life affords it, can be-^ngrofltd by no rank of men
to the exclufion of the reft ; on the contrary, it is of-
ten found where, at firft view, it would have been leaft
experted. When the human condijtion appears moft
deprefled, the feelings of men, through the gracious ap-
pointment of Providence, adjuft t hem felves wonderfully
to their ftate, and enable them to extraft fatisfa^ion
from fources that are totally unknown to others. —
Were the great body of men fairly to compute the
hours which they pafs in^eafe, and even with fome de-
gree of pleafure, they would be found far to exceed
the number of thofe which are fpent in abfolute pain

either

ST. XXIT. of Buman Cifi,- m

either of body or raind. — But in order to make a ftill
more accurate eftimatioa of the degree of fatisfaftion
which, in the midft of earthly vanitj, man is permitted
to enjoy, the three following obfervations claim our at-
ttntion,

THEfirftis, that many of the evils which occafion
eur complaints of the world are wholly in.aginary.— *-
They derive their exiftence from fancy and humour,
and childifli fubjeftion to the opinions of others. The
diftrefs which the^ produce, I admits is real j but itS'
reality ariies not from the nature of thing?, but from
that difbrder of imagination wliich a fmall meafure of
reft;e€tion might reftify. In proof of this we may ob-
fcrve, that the perfons who Wy^ m^^ ^mply, and fol-
low the di^tes of plain unadulterated nature, are
moft exeinpted from this clafs of evils. It is among the
higher ranks of mankind that they chiefly abound ;.
where fantaftic refinements, fickiy delicacy, and eager
emulation, open a tboufand fources of vexation peculiar
to themfelves. Life cannot but prove vain to them who
afFed a difreliih of every pleafure that is not both ex*
qiiifite and new ; who meafure enjoyment, not by their
own feelings, but b^ theftandard of falKign 5 who think
themfelves uiiferable if others do not admire their ftate.
It is not from wants or forrows that their complaints*
arife ; but, though it may appear a paradox, from
too much freedom, from forrow and want, from the
languor of vacant life, and the irritation occafiiSned by.
Ihofe ftagnating humours which eafe and indulgence
have bred within them. In their cafe, therefore, it is
not the vanity of the world, hut the vanity of theit
minds, which is to be accufed. Fancy has raifed up
the fpeOres which haunt them. Fancy has formed the

cloud

f 1 2 Oft the proper E'ftimate S. XXII .

doud which hangs over their life. Did they allow the
Hght of reafoQ to break forth, the fpedres would va-
nilhy and the ctoud be dii^elleik

/
The fecond obfervatlon on thisi bead »> that of
thofe evik which maf be called real, becaufe they owe
not their exidence- to fancy, nor can be removed by
re^ifying opinion,. a great propoftion is brought upor
■ U5 by OUT own mifcondu6t. Difeafes^ poverty, d:/ip«
pointment and ihame are far from being, in every I&-
ftance, the unavoidable doom of men. They are much
more frequently the oiftprrng of their own mifguidcd
choice. Ihtemperance engenders difeafe, flbth produ-
ces pfoverty, pride creates difappointments, and difho-
nefty expofes to fhame. The ungoverned paHions of
men betray them into a thoiifand follies ; their follies
into crimes, and their crimes into misfortunes^ 'Yet
nothing is more common than for fuch as have been the
authors of their own mifery; to malfe loud com^plaints
of the hard fate of man, and to take revenge upon the
human condition by arraigning its fuppoTed vanity.
*fbe foolijhnefs of man firft per^erteih bis wijy, and
then bis heart frettetb againft the Lordi

I do not, however maintain that it is*' within ow
pow^r to be altogether free of thofe felf-procured
evils. For perfection of any kind is beyond the reach
of man. Where is the wifdom that never errs?—
Where the juft man that ofFendeth not ? Neverth^fc,
much is here left to ourfelves ; and, imperfedl as w^
are, the confequences of right or of wrong condu^
make a wide difference in the Happinefs of men. Ex-
perience every day iliows that a found, a well-govern-
ed, and virtuous mind contributes greatly to fmooth the
path of life ; and that wifdom excelletb foUy as far as
light excelletb iarkmfs^ The Vioy of the *voicked is as

darknefs y

S:XXir. 9f Human Life. nj

darknefs ; they know not at tJoBat tbey ftumble: But the
righiemfnejs of the ferfeQjbcdl direct 4hs 'way ; and be
walktth uprightijf 'waHetb funly^ Tiie tendency of
the one b towards a plain and fafe regi«m The courfe
eftheotiier leads him aniidfl fnares and precipices.—'
The one occafionaIl>i may, the other unovoidably muft,
bcurmucb troubJe. L.et us not then confound, under
ene general charge, thofe evils of the which belong to
the lot of humanity, and thofe which, through divine
affiftance, a wife and good man inay, in a great mea^
fure, efcape.

Th E third obiirvation which I make refpe^fe thofe
evils which are both real and unavoidable ; from which
neidier wifdom nor goodneis can procure our exemp-
tion. Under thefe this comfort remains, that if thej
cannot be prevented, there are means, however, b/
which they may. be much alleviated. Religion i^ the
great principle which a£b, under fuch circumftances,
as the corrective of human vanity. It infpires forti-
tude, fupports patience, and by its profpe6ls and promt-
fes darts a cheering ray into the darkeft fhade of hu*
man life. If it cannot fecure the virtuous from dilap--
pointment in their purfuils, it . forms them to fach a
temper as renders their difappointments more light . and
eafy than thofe of other men. If it does not bariiih
diflatisfa^ion from their worldly pleafures, it confers.
^)iritual pleafures m their ftead. If it en lures them not
the poHcffion of what th"ey love, it furniflies comfort
Hnder the lofs. As far as it eftablifties a contented
frame of mind, it fupplies the want of all that worldly
men covet to polfefs. Compare the behaviour of the
fenfual and corrupted with that of the upright and
Jioly, when both are feeling the effects of human va-
nity.

r 14 On the proper Efiimati S. XXlI.

nity, and the difference of their fituat ion wilF be manl-
feft. Among the former you are hke to find a queru-
lous and dejected, among the latter, a compofed and
manly fpirit. The lainentarions of the one eicitea
mixture of pity and contempt; while the dignity which
the other maintains^ in diftrefs commands refpedt. 1 he
Aifferings of the former feliie into a peevifli and fretful
difpofition ; thofe of the ' latter foften the temper and
improve the heart, Thefe confequences extend fo far
as to give ground for aflerting, that a good tnan enjoys
more happineft in thecourfeof a (cemingly unpiofperous
nfe than a bad man docs in the midft of affluence and
luxury. What a con fpicuous proof of this is afforded by
the Apoffle Paul, who from the very depth of affli^ion
^ould fend forth fuch a triumphant voice as proclaims the
complete victory which he had gained over the evils of
life? TrouhUd oh e^ery ftde^ yet not diflrtffed \ ptf"
fltxedy but mi in defpair ; perfecuted, hut not forfaken ;
eaft do^wn^ But not dtftrpyed. For though our outnvard
man persjhy our inivard man ss renenjued, day hy day.
2 Corinth, iv. 8, 9 .i6. Such, though perhaps in an
inferior degr^, will be the influence of a genuine reli-
gious principle upon all ix^ Chriflians. It begins to
perform that office to them here, which hereafter it
it will more completel/ difcharge, of iviping a^wty tht
tears from their eyes,

SircH upon the whole, is the eftimate which we arc
to form of human life. Much vanity will always be-
long to it I though the degree of its vanity will depend,
in a great meafure, on our own chara6ter and con-
du6t. To the vicious, it prcfents nothing but a conti-
nued fcene of difappointnient and diflatisfadion. To
the good, it is a* mixed ftate of things where many
real comforts may be enjoyed ;. where many re-

fourccs

I

S.XXIL 9f Human Ufe. iij

fources under trouble may be obtained; but where
trouble, in one form or other, is to be expefted as the
lot of man. From this view of human life.

The firft. praflical concluGon which we are to draw
is, that it hig^hlj concerns us not to be unreafonable
in our expe<!:tat lofts of worldly felicity. Let us always
pemember where we are ; froi^i what caufes the human
ftate has become fubje6t to depreflion ; and upo»
what accounts it muft remain under its prefent law.
Such is the infatuation *f felf-love, that though in the
general do^rine of the vanity of the world all men<
agree, yet almoft every one flatters himfclf that his-
own cafe is to be an exception from the common rule.
He refts on expeftations which he thinks cannot fj^il
him; and though the prefent be not altogether accord-
ing to his wiili, yet with- the confidence of certain
hope he anticipates futurity. Hence the anguKL pf
difappqimment fills, the world; and evils which are of
themfelves fufficiently fevere, opprefs with double force'
^e unprepared and unfufpcdting mind. Nothing there-
fore is of greater confequence to our peace, than to*
have always before our eyes fucb views of the world ^9
fliall prevent our expecting more from it than it i* def-
tined to afford. We deftroy our joys by devouring^
them beforehand with too eager expedtation. We
ruin the happinefs of life when we attempt to raife it
too high. A tolerable and comfortable ftate is all that
we can propofe to ouifelves on earth. Peace and con-
tentment, npt blifs nor tranfport, is the full portion of.
man. Perfed joy is referved for heaven.

But while we repreis too (anguine hopes formed upon
bnman life, let us, in the fecond place, guard againft the
«iher extreme of regining and difcontent. Enough

has

f f6. Oh ike proper P.JImati S. XXTT.

has been already faid to iliew, that notwithftarding the
vanity of the world, a conliderable degree of comfort is
attainable in th« prcftntftate. Let the recoHc6lion-of this-
fcrve to reconcile us to our condition, and to check
the arrogance of complaints and murmurs.-^'^Vhat art
thou, O fon of man f who having fprung biU yefterday
out of the, duft, dareft to lift up thy voice againft thy
Maker, and to arraign his Providence, becaufe all
things are not ordered according to thy willi ? What
title haft thou to fijid fault with the order of the uni-
▼erfe, whofe lot is {o much beyond wEat thy virtue or
merit gave thee ground to claim? Is it nothing to thee to
have been introduced into this magnificent world ; to have
been admitted as a fpedtator of the divine vfifdom and
* works ; and to have had accefs to allthe comforts which
nature, with a bountiful hand, has- poured forth around
thee ? Are alF the hours forgotten whkh thou haft in
^afe, in complacency, or joy? Is it a fmair favour in
thy ^y^s, that the hand of divin6 mercy has been
^ftretched forth to aid thee, and, if thou rejeft not its
profFered affiftanc^, \s ready to conduft thee into a hap-
pier ftate of exigence ? When thou cmiipareft thy con-
dition with thy defert, blufli^ and be afhamed of thy
complaints. Be filent, be grateful, and adore. Re-
ceive with* thanfcfulnefs the bleffings which are al-
lowed thee. Revere that government. which at prefent
refiifes thee more. Reft in this conclufion, that
though there be evils in the world, its Creator is wife
and good, and has been bountiful to thee.

In the third place, the view which we have taken of
human life fhould naturally direct us to fuch purfuits
as may have moft influence for correcting its vanity.
There are two great lines of conduct which offer them-

felves

S. XXH« fof Human Life. 117

>

felves to o*ir choice. The one leads towards ihe goods of
ihj?mind, the other towards thofe of fortune. The former,
which \% adopted oniy by the few» engages us chiefly
in forming our principles, regulating our difpoiitions,
improving all our inward powers. The latter, which
in every age has been followed by the multitude, points
at no other end but attaining the conveniencies and
pleaibres of external life. It is obvious that, in this
Isrft purfuk, the vanity of the world will encounter us
at every ftep. For this ist the region in which it
reigns, and where it chiefly difplays its power. At
the fame time« to lay the world totally out ofWiew is
a vain attempt. The numberlefs ties by which we are
connefted with external things, put it out of our power
to behold them with indifierence. But though we can-
sot wrap ourfelves up entirely in the care of the mind,
yet the more we make its welfare our chief object, the
nearer (hall we approach to that happy independence
on the world which places us beyond the reach of fuf-
fcring from its vanity.

That difcipline, therefore, which corre^s the eager-
ne6 of worldly paflions, which fortifies the heart with
virtuous principles, which enlightens the mind with uie«
ful knowledge, and furnilhes to it matter of enjoyment
from within itfelf, is of more confequence to real fell*
city, than all the provifion which we can make of the
goods of fortune. To .this let us bend our chief atten-
tion. Let us keep (he heart ivith all Jiligence^ feeing out
if it are the ijfues of life. Let us account our mind the
moft important province which is committed to our
care; and if we cannot rule fortune, ftudy at leaft to
rule ourfelves. Let us propofe for our object, not
worldly fuccefs, which it depends not on us to obtain ;
but that upright and honourable difcharge of our duty
ifi everv conjunfture, which, through the divine af-

fiftance*

I f S On tbi proper Efiimatt S. XXIL

iiilante, is always within our power. Let our ]
neis be fought where our proper praife is (bund ; and
that be accounted our only real evii, whLbh is the evil
of our nature ; not that, which is either the appoint-
ment of Providence, pr which ari&s from the e?il of
others.

But in order to carry on with iiicccfs this rational
and manly plan of condudt^ it is necelTary, in the laft
place, that to moral, we join religious difcipline. Un-
^er the prefent imperfe^on of our minds, and amidft
the frequent fkocks which we receive from human
evils, much do we ftand in need of every aflitlance for
fuppor ting our conftmcy. Of all afliftance to which
we can ha.ve recourfe, none is fo powerful as what
may be derived from the principles of the Chriftian
faith. He who builds on any other "foundation will
find, in the day of trial, that he had built his hdufe on
the fand. Man, is formed by his nature to look up to a
fuperlor Being, and to lean upon a ftrength that is
greater than his own. All the confidetatioos which w£
can offer for coiifirmin^ his mirtd, preluppofe this re-
fource, and derive, from it their principal efficacy.

Never then let us lofe fight of thofe great objefts
which religion brings under our view, if we hope to
(land firm and ereft amidft the dangers and diftreffes of
our prefent ftate. Let us cultivate all that connexion
with the great Father of Spirits which our condition
admits ; by piety and prayer ; by dependence cTn his
«id, and truft in his promifes ; by a devout lenfe of
_his prefence, and a continual endeavour to acquire his
grace and favour. Let us, with humble faith and re-
verence, commit ourfelves to tKe bleffed Redeemer of
the world ; encpuraged by the difcoveiics which he has
made to us of the divine mere/, and by the hopes which

he

S.XXin. of Human Lifey Wr. 119

he has afforded us of being raifed to a nobler and hap*
pier ftation in the kingdom of God. So iliall virtue^
grounded ypon piety, attain its full ftrength. Infpired
with a religious fpirit, and guided by rational princi-
ples, we ihall be enabled to hold a fteady courle
through this mixed region of pleafiire and pain, of
hopes and fears; until the period arrive when that
cloud which the prefent vanity of the world thro w;i
over buinan aff'iirs ihall entirely difappear, and eternal
light be diSFuiod over all the works and ways of God.

SERMON XXIIL
On death.

Psalm xxiii. 4;

Tea though I ^utalk through the *uaUey of the Jbadow of
Jeathy I ixiillfear no enjil; for thou art 'with me i thy
radxmdthy ftaff thejf comfqrt me.

THIS Pfalm exhibits the pleafmg pi6lure of a
pious man rejoicing in the goodnefs of Hea-
ven. He looks around him on his (late, and his heart
overflows with gratitude. When he reviews the pad
part of his life, he contentplates God as his /bfpherd
luho hath madt him "lie do^wn in green J>ajiures, and led
bim hefide the ftill ^waters. When he confiders the
preftnt, he beholds his divine benefador preparing a
table for him in the prefence of his enemies^ and making
bis cup run o^er. When he looks forward to the fu-
ture, he confides in the ftunc goodneis, as continuing to
fdUnx) him all the days of his life, and bringing hi$n.
tQ d'well in the houfe of ^tbe Lord for ever. Ainidft

theff

l»j On Death, S. XXIII.

thefe images of tranquillity and happinefi, one objed
prefents itfelf, . which is fuffiaent to overcaft the minds
and to damp the joy of the greateft part-of men ; that is,
the approach of death. But on the pialmtft it produced
no fuch effect. ^ With pcrfeft compofiire and ferenity he
looks forward to the time when he is to pais through
ibenfattey of the Jbadow cf death. The profpedt, in-
ftead of dejeding him, appears to heighten his tri-
umph, by that feciirity which the prefence of his al-
mighty guardian aflForded him. / luill fear m fw7, fw
thou art ivith me: and purfuing the illufion with which
he had begun, exults in the hope that the fhepherd
who had hitherto conducted him would fupport him
with ynsjiaff, while he pa;fl*ed through that dai^ and
perilous region, and with his roJ^ or paftoral crook,
would guard him from every danger.

Such is the happy diftin£tion which good men en-
joy, in a (ituation tiie mod formidable to human na-
ture. That threatening fpedtre which appalls others,
carries no terror to them. While worldly men are
jnflly faid through fear of death to he all their life-tim
fuhjed to hondaj^e^ to the righteous only it belongs to
look on death, and fniiie. Since then it is in the power
of religion to confer upon us (o high a privilege, let us
adventure to contemplate fteadily this lad foe whom we
muft all encounter. Let us confider what death is in
itfelf, and by what means good men are enabled to
meet it with fortitude. Though the fubjeCt may be
reckoned gloomy, it mud be admitted to be intereftiog.
The dofc of life is a folemn and important event, to
which every wife man will have regard. in the general
tenour of his conduct. No one can a6t his part with
propriety, who confiders not how it is to terminate i
and to exclude from our thoughts what we cannot pre-
«:ent from aClually taking place, is the refui^e of none

S.XXIIT. On Death, I2i

but the timorous and weak. We arc more encouraged
to enter on this meditation by refle^Un^n . the Superior
advantages which, as Chriftians, we ^pjoy for over-
coming the^fear of death, beyond that holy man yrhofe
fentiraent is now before us. ' Thofe great objefts, which
be beheld through the medium of types and figures^
are clearly revealed to ns. That difpenfati'on of grace,
which in his days began to open, is now completed.
That life and immortality, which then oply dawned on
the world, have now ihonc forth with full light and
fplendor.

Death may be confidered in three views: as the
ieparation of the foul from the body ; as the conclulion
of the prefent life ; as the entrance into a new date of
cxiftcnce. In the firll view, it is regarded as -painful
and agonizing. In the fecond, it is melancholy and
deje6ling. In the third, it is awful and alarming. Ope
of the firil enquiries which occurs cpncerning it is, for
what purpofes it was clothed with all thefe terrors ?
Why under the government of a gracious being, the
termination of life was loaded with fo much forrow and
diftrefs ? We know that, in confequence of the fall,
death was injdided as puniiliment upon the. human race.
But no unneceflary feverities are ever exercifed by
God ; and the wiidom and goddnefs of the divine plan .
will be much illuftrated, by bbferving that all the for-
midable circumdances which attend death are, in the
prefent fituation of mankind, abfolutely requifiie to the .
prober government of the world. The terrors of death
are, in fa£t, the great guardians of life. They excite
in every indivfdual that defire of felf-prefervation, which
is nature's firft law. They reconcile him to bearing the
diftrefles of life with patience. They prompt him to
undergo its ufeful and neceiTary labours with alacrity ;
..Vol. II. G and

,V24t. * OnDmii. S. XXI II.

and they reftrain him from many of thofe evil courfes
hy which his fafety would be tndangcred. While xhoj
arein ib m&ny refpedb beneficial to the individual, they
are kt the fame time, the fafeguard of fociety. If
.death were not dreaded and abhorred as it is by iineq,
no public oi»der could be preferved in the world. The
fword of authority were lifted up in vain.- 'ff he fan^i-
ons of kw would lofe their, efie^ The fcafFald and
the executioner would be derided; and the violent
left to tcample unreftratned on the rights of :the peace-
ful. If, notwithftanding the reflraints .which felf-prcs-
fervation impofes, 'fociety is (q often <Jiftnrbed by the
crimes of the wicked, what a fcene of confufion would
it become, if capital puniibments^ which are the lail
jeiburce of gpyeri^ment, were pf no influence to deter
^oflfendersi?^

'For-fiich important ends the conclufion of life hfts,
:by the appointment of Providence, been made an aw-
ful obje^. The vallcty of death has been planted with
terrors to the appreheniion of men. Here, is in many
.Other inftances, what feemed at firfl: to arraign thre goodr
nefs of theUeity, is upon enquiry fopnd to confirm it.
But though, for, the moft falutary purpofes, jt was
jequifite that the fear of death fhould be a powerful
principle in human nature, yet, like our other propenfi-
ties, it is apt, when left to itftlf, to run into excefs. Over
many it ufurps fuch %n afcendant as to debafe their
character, and to defejit the chief ends of living. To
preferve it within fuch bounds that it fball not interrupt
us in performing the proper offices and duties of life,
is thediftintaion of the brave man above, the coward;
andto furmount itinfuch a degree that it ftiall not, even
;in near profpedt, dejedt our fpirit, or trouble our
peace, is the great'preference which virtue enjoys above
guilt. It has been the, ftudy of the wife and reflecting,

in

«. XXIII. , Cn Death, 123

in every age, to attain this fteadinefs of mind. Phllo/b-
pbypurfued it as its chief objefli and profefled that
the great end of its difcipline was, to enable its vota-
ries to conquer the fear of death. Let u^ then, before
we have recourfe to the more powerful aid of religion,
hearken for a little to what reafon has fuggefted on this
fabjeft. Her affiftance may, pethaps, be not cntitel/
defpicable j and though the armour which fhe offers be
be not completely of proof, it may ferve, however,
to torn afidc, or te blunt Tome of the ihafts which are
aimed againfl us by the laft foe.

Afte R this manner ijie may be fuppofed tx> addr«&
mankind, in order to reconcile them to their fate. — ''
Children of oien ! it is well known to you that you are
a mortal nice. D^th is the law of your nature, the
tribute of yoiu- being,^ the debt which all are bound to
pay. On thefe terms ^ou received life, that you fliould
be ready to give it up when Providence calls you to
raak]^ room for others, who m like manner, when their
time is come, fliall follow you. He who is unwilling
to fubmit to death when heaven decrees it, deferves
apt to have lived. You might as reafonably complain
that you did riot live before the time appointed for
your coming into the worid, as lament that you are
not to live longer when the period of your quitting is
arrived* What divine Providence hath madeneceiTary,
human prudence ought to com^y with cheerfully.
Sobmit at any rat^ you muft ; and is it not much bet-
ter to follow of your ow^n accord, than to be dragged
rcludantly, and by force ? What privilege have
you to plead, or what reafon to tirge, why you (hould
poflTeis an exemption from the common doom? All
things around you are mortal and perifliing. ' Cities,

€24- On Death. S. XXIII.

ftates^ and empires have their period fet. The proucleft
monuments of human art moulder into dufl. Even the
works of nature wax old and decay. In the midft of
this univerfal tendency to change, could you expeft
that to your frame alone a permanent duration fhould
be given ? All who have gone before you have fubmit*-
ted to the ftroke of death. All who are to come after
you (hall undergo \h,t fame fate. The gieat and the
good, the prince and the peafant, the renowned and the
obfcure, travel alike the road, which l«ads to the grave.
At the moment when you expire, thoufands throughout
the world fhall, together with you, be yielding up their
breath. Can that be held a great calamity which is
common to you with every thing that lives on earth ;
which is an event as much according to the coar(^ of
nature as it is that leaves (liould fall in autumn, or
that fruit ibodd drop from the tree when it b fully
ripe? -

The pain of .death cannot be very long, and is pro-
bably \tk (evere than what you have at other times
experienced^ Tlje pomp of death is more terrifying
than death itfeJf. It is to the weaknefs of imagination
that it owes its chief power of deje£bing youripirits;
for when the force of the oilnd is routed, there is almoft
no paflion in our nature but what has Ihowed itfelf able
to overcome .the fear of death. Honour ihas defied
death ; love has defpifed it ; iliame has ruflied upon
it ; revenge has difregarded it ; grief a thoufand
times has wiilied for it. Is it not ftrange that reafon
and virtue cannot give you flrength to furmount that
fear, which, even in feeble minds, fo many pa(fions
have conquered ? What inconfiftency is there in com-
plaining fo much of the evils of life,, and being at the
i'^me time fo afrs^id of what is to terminate them all ?

Who

S. XXIII. On Death. 123

Who can tell whetlrer his future life might net teem
with difafters and miferies, as yet unknown were it to
be prolonged according to his wifli,? At any rate, is it
defirable to draw life out to the lad dregs, and to wait
till old age pour upon you its whole (lore of difeafes
and forrows ? You lament that you are to die ; but did
you view your fituation properly, you would have
much greater caufe to lament if you were chained to this
life for two or three hundred years, without . pofllbility
of Teleafe. Expeft therefore calmly that which is natu-
ral in itfelf, and which mufl be fit, becaufe it is the ap-
pointment of heaven. Perform your duty as a good
fubjeft of the Deity, during the time allotted you ; and
rejoice that a period is fixed for your difmifllon from the
prefent warfare. Remember that the fla villi dread of
death deftroys all the comfort of that life which you
feek to preferve. Better to undergo the llroke of death
' at once, than to live in perpetual mifery from the tear
of dying*

SucH*&ifcourfes as^ thefe are fpecious at leaft, and
plaufible. The arguments are not without ftrength,
and ought to produce fome effedt on a confiderate re-
flefting mind. But it is to be fufpe^ed that their ef-
fe£l will be chiefly felt when the mind is calm and at
cafe ; rather when fpeeulating upon death at a diftance
than when beholding it at hand. When the critical
moment arrives which places the anxious trembling
foul on the borders of an unknown world, reafonings
drawn from neceffity and propriety will be of fmall
avail to quiet its alarms. In order to afford relief^ you
Diuft give it hope ; you muft promife it protedllon ;
you muft offer fomewhat on which it can lay hold for
fupport, amidft the flruggles of labouring nature.—
Hence the great importance of tho^e difcoveries which

revelatir

u* On Heath. , s.xxiir.

revelation has made, and of ihofc principles with which
It fortifies the heart. To the confideration of thefe let
OS next proceed, and obferve their fuperior efficacy for
furmounting the fear of death. In order to judge of
their importance, it will be proper to take a view of
death in each of thofe lights in which it appears moft
formidable to mankind. . ^

It ma/ be confidered, ffrit, as the tertninatioa of our
prefent exiftence ; the final period of all its joys and
hopes. The concluding fcene of any courfe of aftion
in which we have httn engaged with pleafure, even the
laft light of obje^s which we have been long accuftom-
ed to behold, feldom fails of ftriking the mind with
painful regret. How many circumftances will concpr
to heighten that regret, v^hen the time comes- of our
Lidding an et&rnal adieu to the light of day i to every
purfuit which had occupied* our attention as citizens of
the world ; and to every friend and relation who bad
attached our hearts ? How dejefling \% the thought to
the greatefl paU of iQen»,tbit thefun ihall ri^e^and the
{^^0^^% fhall return to others, but no more to them ^
and that-whl'e their neighbours are engaged in the mfir-
'A affairs of Ufe, they^ Hiall be ihut up in a dark ami
ionefome manfioii^ forgotten, and cut o£F from among
men, as though rhjey Had never been \ I faid^ in ibt
• cutting off of my days^ I jhallgo to the gates of the grtrve.
I am depri<oed of the reftdue of mj years, I fbalinotfet
the Lord again in the land of tbeUvitig, lfi>all behold man
n9 more %uith the inhabitants of the ivorid. Ifaiah xxxviii.
lo, II,

Let us now obferve, that the deje£fion into which
we are apt to fink, at fuch a jun£lure, will bear propor-
tion to ^he degree of our attachment to the obje^
which we leav«, and to the importance of thofe rcfour-

ees

S,XXni. On Dtaih. itf

ces which remain with us when they are gone. He
who is taking farewell of a country through which he
had trayelled with faiisfadlion, and he who is driven
from his native land, with which he had connected eve-
ry idea of fettlcment and comfort, will have very diflfe-
rent feelings at the time of departure. Such is the dif- '
ference which, at the hour of death, takes place be-
tween the righteous and the ungodly. The latter knows •
nothing higher or better than the prefent ftate of exift-
cnce. His interefts, his pleafures, his expedlatipns, all '
centered here. He lived folely fer the enjoyments of
this world. Dreadful, therefor^, and infupportable
. muft be that event v^hich feparatcs him from ihefe for
ever. Whereas the culture of religion-had previoufly
formed the mind of a cfaril^ian for a calm and eafy tran- *
fition from this life; It had indru^ed him in the proper -
cftimate of fublunary happinefs.^ h had fet higher
profpedts before him. It had formed htM to a more '
refined tafte of enjoyment than what the common round -
of worldly amufements could gratify.^ It gave hint *
connections and alliances with fpiritual objects, which
are unknowia to the men of the world. Hence, though *
he be attached to life by the raiural feelings of huma-
nity, he is Taifed abovt the weak and unmanly regret of
parting whh it. ■ He knew that it was intended as pre-
paratory only td a fucceeding.ftate: As foon as the
feafon of preparation ihould be finiilied, he expcdted a
removal i and when Providence gives the Agnal, he
bids adieu to the world with compofed refolutlon, and
undifturbed heart.— -What though death interrupt him
in the middle of his defigns, and break off the plans
which he had fornnied of being ufefni to his family and
the woild ? Aif'tbefe he leaves with tranquillity in the
bands of that providence to which he bat ever been ac-
cuiiomed to look up with re^g^ation *, which governed

the

128 On Death. S.XXIll.

the world wifely and gracioufly before he exifted,; and
which he knows will continue to govern it with equal
wifdom and benignity, when he rtiall be in it no more.
The time of his departure was not left to his own choice;
but he believes it to be the moft proper, becaufc it is
the time chofen by him who cannot err. Honourable
ngeismt that vcbicb Jlanjeib in length of iime^ nor that
ivhich is mea/ureJ by number of yeqrs. But 'wtfdom is
the grey hair to man ; and an unfpotted life is old age^
^VYifd. iv. 8,9. When be beholds his friends and re-
• lations mourning around him, his heart may melt, but
will not be overpowered 5 for it is relieved by the
thought that he is bidding them only a temporary, not
an eternal farewell. He commends them, in the mean
time, to the bleffing of that God whom he has ferved ;
and while he is parting from them, he hears a voice
which fooths his fpirit with thofe comforting words,
Lea<oe thy father lefs children ; / ivill prefer^e them alive \
and lei tly nuidonjo trvfi in me, Jer. xlix. 1 1.

But death is more than the conclufion of human life.
It is the gate which, at the fame time that it clofeson
this world, opens into eternity. Under this view, it
has often been the fubje6l of terror to the (erious and
reflecting. The tranfition they were about to make
was awful. Before- them lay a vaft undifcovered re-
gion, from whofe bounds no traveller ever returned to
bring information of the reception which he found, or
of the objefls which he met with th^re. The firft con-
ception which fuggefts ilfelf is, that the difembodied
. fpirit is to appear before its Creator, who is then to
a6t as its judge. The ftridl inquifition which it niuft
undergo, the impartial doom which it muft hear pro-
nounced, and the unalterable ftate to which it (hall be
afCgned, are awful' forms rifing before the imagination*

They

S.XXI1I. On Death. 129

They are ideas which confcience forces upon all. Man-
kind can neither avoid confidering ijienifelves as ac-
countable creatures, nor avoid viewing death as the
fcafon when their account is to be given. Such a fen-
timent is with moil men the iburce of dread ; with all
men, of anxiety. To a certain degree a good confcience
will convey comfort. The refledtion on a well-fpent
life makes a wide difference between tfie laft moments of
the righteous and the fmner. But whofe confcience is
fo ckar as to ftrike him with no remorfe? Whofe
righteoufnefs is fo unblemifbed as to abide the fcru-
tiny of the ^reat fearcher of hearts ? Who dares
reft his everlalling fate upon his perfeft conformity ta
the rule of dutyihroughout the whole of his life ?

We muft not judge of the feniiments pf men at the
approach of death by their ordinary train of thought
in the days of health and eale. Their view* of moral
conduft are then, too generally, fuperficial ,• flight Cx-
cufes iatisfy their minds, and the avocations of tife pre-
vent their attention from dwelling long on difagreeable
fubje^ts. But when altogether" withdrawn from ihe af-
fairs of the world, they are left to their own refleflicrs "
on paft.condudl, with theil fpirits enfeebled by difeale,
and their mind^ imprefled with the terrors of an inviii-
ble region i the moft refolute are apt to defpond^ and
even the virtuous are in danger of finking under the le-
membrance of their errors and frailties. The trembling
mind cafts every where around an anxious exploiing eye
after any power that can uphold, any mercy that will
fhield and fave it. And accordingly we fee how eagerly
every device, has been embraced which fuperftition
could invent in various countries, for quieting the alarms
of the departing- fpirit.

Here appears the great importance of thofe difcovc- •
rlts which chriftianiry has made concerning the govern-

ment

rjo On-DeatE. S. XXIU.

ment of the univcrfe. It difpUys the cndgns of grace
and clemencj. It reveals the Almighty not as a crca*
tor only and & judge, bm as a connpaflionate parent, <voh9^
knows ourframiy njobo remembers tveare duj^^-v:ha pitier
us as a father fndeth bis children ; ani nxith lohom there
is fwginjentfsy that he may be loved as weH as feared.
Thefe general views, however, of the divine adminiftra-
tron, would not have been fufficient to give fiill relief*.
if they had not be6n confirmed by certain decifive fa^ls,
to which the mind'ean appeal a midft all its doubts and
fears. Two fuch fadh the Gbfpel holds forth to us,
^rticularly adapted to the fnuation of human nature iir
its greateft extremity j the atonement, and the intercef-
fc)n of Chrifl. .There is no fentiment more naturarta
men than this, that guilt muft be expiated by fufFering,
All government is founded on the principle, that pub-
lic jutlice requires compenfatioi} for crimes; and all re-
ligions proceed upon the belief, ihaf, in order to the
pardon of the (inner, atonement muff be made to the
juftice of heaven. Hence the endl'efs variety of facrifi--
ces, vidlinis, and expiations which have filled the earths
The great lacrifice which' our redeemer offered for
guilt, coincides wilh thefe natural fenthnents of man-
kind in giving. ea(e to the heart. It iliows us the forfeits
of guilt paid by a divine perfonage in our behalf; and-
aHows us to look up to the Governor of the world, as-
merciful to the guilty in confiftency with juftlce and
order. But ftill fome anxiety might remain concerning
the extenfion of that mercy to our own cafe in particu-
lar. An invifible fpvereign is an awful idea ;- almighty*,
unknown power is always formidable, and would be
ready to overwhelm the fpirit of the feeble, were not
an interceflar wilh that fovereign revealed. This, in-
terceifor is one vrho lived and a£ted in our owq nature ;
who not only knows but who experienced our frailty j

% who

S.XKnt Ont)eaA. iji

who has air die fe'eh'ngs of a brother ibr hunlan mBrinity
and diftrefs ; who himfelf pafled through that lalieydf
the /baJniv of dtatb which 19 now opening on vs j to
whofe powerful tnediatioo With his father we have eve-
ry encouragement to cbftimit the charge of ourdepart-^
ing fpirit.— ^uch is the provifion which chriftianity faas>
made for comforting the lad hoars^ of man. The atone-'
menty and the interceflion of Chrid, ape the refuge of th%*
penitent (inner, and the confolation of the faint. By
their means the tbro'ne of the univerfe is encircled with
mercy. The cloud which hung over the invifible world
Begins to bo difperfed ; mid hope brightens* through the
gloom. >

Bbr what comp/ieteV the triumph of good men ovet
death is, the profpeft of eternal felicity. This was the
great ob]e6l after which all nations have fighed, as the
only complete remedy both of the miferies of life and
the fears of death. ' Qn this, the leaped and the igno-
ra'nt, the civilized afld the favage tribes of mankind befit-
their longing eyes • , eajg^rly grafpijig at every argu^ient,
and fondly indulging every hope, that could, protr.ife
them a propitious Deity, and th^ prolonging of exillence
in a happier (late. But beyond wiflies and fcebie ex-
pe^ations, the light of nature could haidly reaeh% E- -
ven the liioft cultivated, philofophical minrf wajj at the
hour of diffolution, left in painful fufpcnfe. Chriftiaoi- -
ty hasptttan end to all hefitatioa and dputft oa this/im-
pertant fubjeft. It hai draw'n afide the Veil ihfoiigh .
wtich reafon effayed to pcnetrat^ ; and has drfplayed
to full view the future dwellings of the fpirits of the
jaft, the manfions of everlafting reft, the city of the litv
ing Gse/m Not only has it informed us thata ftate of
pcrfeft felicity is prepared for the righteous, but it has
added to this information a variety of circumftanjres -

which"

IJ» OnD<ath. S. XXIII.

which render that (late fenfible to oar imagination,
and encouraging to our hopes. It reprefents it as ful-
ly fecured by the gracious undertaking of the Saviour of
the world. It defcribcs it as an inheritance^ to which
he has given his followers a right and title. He is
faid to have taken poiTeflion of it in their name. He
lofc from the grave as the fir ft- fruits of them that fltep \
and under the charader of their fore runner^ entered .
into the heavenly regions, lam the refurreSion and the
life. He that believeth en wr, though he were Jea J ^ yet
fhall he live. I give unto my Jheep eternal life. J afcend
to «pr Father and your Father^ to my God and your G^d,
Johnxi. 2$. XX. 17.

Hence, to thofe who have lived a virtuous life, and
who die in the faith of Chrift, the whole afpca of death
IS changed. Death is to them no longer the tyrant who
approaches with his iron rod, but the meflenger who
brings the tydings of life and liberty. The profpeds
which open to them cheer their minds. Even in the
valley of death's (hade, green paftures z^^^r to rife.
They view themfelves as going forth, not to lie filent
and fotitary in the darkneis ofihe grave, not to wander,
forfaken in the wide deferts of the univerfe, not even to
pais into a region where they are altogether ftrangers
anfl unknown ; but to enter on a land, new indeed to
fight, but by faith and hope frequented long before 1
where they /hall continue to be under the charge of
liim who hath hitherto been their guardian, be re-unit-
ed to many of their ancient and ibeloved friendsy and
admitted to join the innumerable mtltitude^ gathered out
$f all nations and tongues and people ^ i»ho ft and before the
thoneofGod. They leave behind the dregs of their
nature^ and exchange this confined and gloomy a pa rt-
ment of the univerfe, for the glorious manfions of their
Father's houfc. BIcflcd furely are the dying in this

hope.

S.XXIlI. OnT>eatb. fjj

bope, and blejfed the itad in this fruition, re/ting from
their U^ours and followed by their luorks. Good men
are detained at prcfent in the outer court of the temple :
Death admits them into the holy place. As yet they
fojourn in the territories of pilgrimage and exile : Death
brings them home to the native land of Spirits. In this
world they are divided from one another, and mingkd
with the worthlefs and the vile : Death unites in one
aflembly all the pure and fhe juft. In the- fight of tht
unit/erje tbeyfeemed to die^ and their departure *was taken
for utter defiru^ion. But they are in peace* Their re^
naardalfo is ivith the Lord^ arid the care of them tvith the
moft Higb^ Wiid. iJL 2, 3. — v. 15. O Death ! nvbere
is now thy fling f O Grave / where is thy vi&ory ?
Where are the terrors with which thou had fo long
affrighted the nations ? Where are thy dreary and de-
folate domains, the hshmts of fpedtres and iliades, the
abhorred dwellings of darknefs and corruption i At the
divine rod, thy viiionary horrors have fled. The fpell
is broken. The dawn of the cekftial morning has dii^
pelled thy di&iaJ gloom ; and inftead of the babitaiim
of dragons^ appears the pafadife of God.

But fuppofing both the regret of quitting life, and
tbe dread of entering into a future ftate to be overcome,
there is dill one circumftance which renders death for-
midable to many, that is, the fliock which nature is ap-
prehended to fudain at the feparation''of the foul from
the body. Formidable, I admit, this may juftly render
it to them whofe languiihing fpirits have no inward
fund whence they can then draw relief. Firmneis and
flrength of mind is peculiarly requiiite for the fupport
of nature in its laft extremity ; and that ftrength is Sup-
plied by religion. The teftimony of a good confcience»
and the remembrance of a virtuous life, a well ground^

ed

134 . OnDeaih. S.XXIIL

ed truft in the divine acceptance^ and a f^rm hope oF
future feiicitj* are > principles fufficient .to give comp<H
iiire and fortitude to the heart, even in the vbM, of
agony. In what a high degree they can fufpend or al-^
leviate the feelings of pain, has boen fully demonftrated
by the magnanimovs behaviour of; fsch as ha,ve fuffered
death in the caufe of confcience and religion. How
often has the world beheld them advancing to< meet that
fappoied king of terrors* not "with calmneis Only, but
with joy ; raiied by divine pro{pe£ls and hopes intoai^
entire neglefl and comempt of bodily fufFering ? '

It is not without reaibn that^ a ]^uliar afllAanCe froo^
heaven is looked for b^r gi»od mer>,^t the hour .of ^eath.
As they are taught to btHeve, thdt in ail the exilergen-
cies of their life divine goodneis has watched over them,
they have ground to conclude, thai at the laft it wilf
not forfake them r but that at the feafon when its aid
is moil needed, it &2A\ be mod liberally communicated^
Accordingly, a perfuafion fo congruous to the benigni-
ty and compailibn of the father of mercies has been the
comfort of pious men in eVcry age. Mjftejb and «7
bearlfaiUtb ; hut Gedis the ftrength of my be^rt. In tbe
nHilley of tbe fbadow af death Ihvs/ifear no evil^ for thou
art nuitb me. When the rod andjiaffoi this fhepherd
of Iffael are held forth to his expiring ferTants, declin-
ing nature needs no other fupport. The fecret influence
of his reviving fpirit is fuflicient for their confolation
and ftrength, while tht painful ftruggle With mortalitjr
laft ; tilJ at length, when the moment arrives that
tbefihuer cord muft he liiofed and fbe golden ho*wlhe broken^
their Almighty protestor canies off the immortal fpirit
trtihurt by tlie fall of its eajfthly tabernacle, and places
it- in abetter manfibn.*-H6w refpeftabie and happy is
f4i<ih a con'clufion of htrman life, when one in this man-
ner quits the ftage of tiiBe> honoured and fupported

with

S. XXIII. OnDeatf.

%if

wiih the prefence of his Creator, a^d enjoying till the
laft moment of refledlionythe pleafing thought, that he
has not lived in vain \ I haV€ f aught a good fight ; / b(^€
fnijbed my courfe ; I have kef t the faith. H^cefortb
there is laid up for me a crovon ofrtghteoufnefsy nvhich the
Lord the righteous judge fiall gvve me at that day,
a Tim. iv. 7, 8^

Atter the view whiish wie have taken of the ad-
vantages poffeiTed by good men for overcoming the fear«s
efdeath» the firft fentiment Which fhould arife in our
minds is gratitude to Heaven for the hopes which \«:e-
«njoy by inean» of the chrSlian religiom How deprcfT-
ed and calamitous was ihe human condition as Ion?
as the terror of deatli hung, like a dark cloud, over the
inhabitants of the earth y when after all the toils of life,^
the melancholy iilence of the grav^ appeared finally xty
dofe the fcene of exigence 5 or, if a- future ftate opened-
behind it, that ftat« teemed with all thofe forms of
horror which confcious guilt could fuggeft to a terrified^
imagination ! The happleft change which ever took
place in the circumCtances of the human race, is thar
produced by the difcoverics with which we are bleiled^
concerning the government of trhe univerfe, the redcmp--
tion of the world, and the future dedioatipn of man.
Ho\y much dignity is thereby added to the human cha--
rafter and ftate ? What light and cheerful nefs is intro-
duced into our abode ? What eternal praife is due ta
Him who, according to his ahundfkt mercy, hath begotten
us again into a It^vely hope, by the refurreQion of Jefus
Gbrifi from the deady to an inheritance inccrruptib/e, un^
defiled y and thdtfadfd mtsnvayy referred in Heaven ?

The next efftd whidi the fubjc^ we have confider-
ed fhould produce, k an earneft defire to acquire thofe
advantages wbiisb good mdnenjoy at their death. The*

road

I3« On Death. S.XXIIL

road which leads to theai is plain and obvious. A peace-
ful and happy death is, hy the appointmeat of Heaveo,
conoe6led with a holj aod virtuous life.. Let us re-
nounce criminal purfuits aod pleafur^s ^ Jet .us fear God
and keep his comiuandmencs ; let. us hold faith and
a good ionjcience^ if we hope for Comfort at our lad hour.
To prepare for this lad hour, every wife man fliould
confider as his* mod importaat concern.' Death may
juilly be held the ted of life. Let a man have fupport-
ed his chara^er with efteem and a^plaufe, as long as
\it adted on the bu(y ftage.of the world, if at the end
he fuiks into dejedlion and terror^ all his former ho-
nour is effaced ; he departs under jthe imputatioa of ei-
ther a guilty confcience, or a pu(illanimaus mind. In
the other parts of human conduA, difguife and fubtlety
may impofe on the world ; but feldom can artifice be
fupported in the hour of death. The maflt mod com- '
monly falls off, and the genuine cbarader appears.
When we behold the fcene of life clofed with proper
compofure and dignity, we naturally infer integrity and
fortitude. We are led to believe that divine aifidance
fuppors the foul, and we prefage its tranHcion into a
happier manfion. Mark the perftd man ^nd behold the
upright ; for the- end of thai man is peace. Pfakn
xxxvii. J7'

Th e lad indru£lion wliich our fubje£l points out,
re(pe6ts the .manner in whicli a wife and good man
ought to dand affe£ted towards, life and death. He
ought not to be fervilely atuched to the one. He has
no reafon abje^ly to dread the pther. Life is the gift
of God, which he may judly cheridi and hold dear.
Nay, he is bound by ail fair meat) s to guard and pre-
' ferve it, that he may continue to be ufeful in that pod
of duty where Providence ha> placed him. But there

are

S.XXin. OnDeatk 137

are higher principles to which the love of life fhould
remain fubordinate. Wherever religion, virtue, or
true honour, call-him forth to danger, life ought to be
hazarded without fear. There is a generous contempt
of death which ihould diftinguifli thofe who live and '
walk hj the faith of immortality. This is the fource
of courage in a Chriftian ; his behaviour ought to ^low
the elevation of his foul above the prefent world;
ought to difcover the liberty which he poflefles of fol-
lowing the native fentiments of his mind, without any
of thofe reftraints and fetters which the fear of death
impofes on vicious men.

At the fame time, this rational contempt of death
moft carefully be diftinguiihed from that inconfiderate
and thoughtlefs indifFefence, whh which fome have af-
fected to treat It. This is what cannot be juftifi^d on
any principle of reafon. Human life is no trifle, which
men may play away at their pleafure. Death, in eve-
ry view, is an important event. It is the moft folemn
crifis of the human exigence. A good man has reafon
to meet it with-a calm and firm mind. But no man h
entitled to treaj it with oftentattous levity. It calls for
manly ferioufnefs of thought. It requires all ihe recoK
leftion of which we are'capable 5 that with the proper
difpciiuon of dependent beings, when the duft is about
to return to Us duft^ wc may deliver up tbfffarit ta bim
tubo gave if^

SERMON

r 138 1

SERMON XXIV.

On the Happiness of a Future State^

Preached at the Celebration of the Sacrament of the
Lord's Supper.

R E V E L A T. vii. 9.

Aft it this I htheU, and^ h! a great muUituJe, nvbich
no man could number ^ $f all nations ^ and kindreds ^ and
people, and tongues y Jiood before the throne^ and be-
fore tbe Lawb, cUatbed with white robes, and palm
in their bands,

IN thrsmyfteridus book of Scripture matiy revolu-
tions are foretold* which were to take pkce in th6
church of God. They are not indeed fo foretold as to
afford clear and predfc information concerning the
time (^ their coming to pais. It would have been, on
i«any accounts, improper to have lifted Dp too far
that awful veil which covers futurity. The intention
of the Spirit of God was not to gratify the cariofity of
the learned, by difcloftng to them the fate of monarchies
and nations, but to fatisfy the ferious concerning the
general plan, and final ifFue, of the divine government.
Amldft thofe diftreffes which befel Chriftians during the
firft ages, the difcoveries made in this book were pecu-
liarly feafonable ; as they (bowed that there was an AI-
Hiig^hty Guardian, who- watched with particular attea-

tion

S* XXlV. On the Hfippinefs of a tulute State, I59

tion over the mterefts of the church which he had form-
ed; who forefaw all the commotions which were Kr
happen among the kingdoms of the earth, and would
fo over-iule them as to promote in the end the caufe
of truth, this is the chief fcope of thofe myftic vifions^
with which the Apoftle John was favoured ; of feals
opened in Heaven j of trumpets founding ; and vials
poured forth. The kingdom of darknefs was to main-
tain for a while a violent ftruggle againft the kingdom
of light. But at the coticlufwn, a voice wa* to b«'
heard, as^ the ^voic^ of tmif^ ^atuUrs and of nighty thun-^
deringsy faying, Mehaaby for the Lord God omftipoieni
reignetb,^ 7 he kingdoms of ibis nui^ld art become tbe
kingdoms of our Lord^ and of his Chrift^ and he Jball reign
for tver, Revei. xix. 64— xi. i5', Sucli 15 the profpedl
with which the divin« Spirit at tntervals enlightens, and
with which he finally tefminatcs^ the many daik and
direful fcenes that are exhibited in this book. In clofing
the canon of Scripture, he, with^ gredt propriety, leaves
upoa our mind deep impreffions, of the triumphs of •
righteoufn^fs, and of th* bkfledncfs of tfae'redeemed.
After this I beheld , and io ! a great multitude^ nX)bfcbno
man could number y of all nations and kindreds , and peo»
ple^ and tongues, fiood hefore the throne and before the
lamh^ clothed wiib 'white robes, and palms in their
hands,

Thefe words prefent a beautiful defcription of the
lappinefs of faints in heavea ; a fubje^ on which it is,:
at all times, both comfortable and improving to medr-
tate. Oil thb day, in particular, when we are to com*-
memorate the dying love of our Saviour, we cannot be
better employed than in contemplating whatWs love
hath purchafed ;^ in" order both to awaken, oiir girati^
tude, and to confirm our attachment to him. The fa>
crament of tlie fupper is the oath of our fidelity. Let

140 On the ttappinefs S. XXIV.

US di(poie ourfelves for celebrating It, by taking a view
of the rewards which await the. faithful. I ihaH, for
this end, in feveral obfervations from the words of the
text, talcen in conne£tion with the context, endea*
vour to illuftrate, in fome imperfedl degree, the prof-
peft which is here afforded us of a ftate of future fe-
licity ; and then ihall make pra^rcat improvement of
the fubjea.

I. What the words of the text moffobvioufly fug-
geft is, that heaven is to be (rondfdered as a ftate of
bleffed fociety. A muliiiutle^ a numerous aftembJy, are
here reprefented as fharing together the &me felicity
and honour. Without fociety, it is impoflible for a man
to be happy. Place biHi in a region where he was fur-
rounded with every pleafure ; yet there, if he found
himfelf a folitary individual, he would pine and lan-
guish. They are not merely our wants, and our mu-
tual dependence, but pur native IniUnas alio, which im-
pel us to ailbciate together. The inter courfe which
we here maintain with our fellows, is afource of our
chief enjoyments. But, alas! how much are thefe al-
layed by a variety of difagreeable circumftances that en-
ter into all our connexions ! Sometimes we fuflPe^ from
the diftrelTes of thofe whom we love ; and- fometimes
from their vices or frailties. Where friendfliip is cor-
dial, it is^expofed to' the wounds of painful fy mpathy,
and to the anguifh of violent feparation. Where it is
fo cool as not to occafion fympathetic pains, it is never
produ£tive of much pleafure. The (ordinary commerce
of the world confift's in a circulation of frivolous ihter-
courfe, in whiqh the heatt has no concern. It is gene-
- rally inlipid, and often foured by the flighteft difference
in humour, or oppofition tof intei-eft.' We fly to com-
pany in order to be relieved from wearifome conefpon-

dence

S.XXIV. 9f a Future State. 141

dence with ourfelves^ and the vexations which Wje meet
with in fociety, drive us back again into foJitude.—-
Even among the virtuous, diflentions arife ; and diia*
greement in opinion too often produces alienation of
heart. We form few connexions where foftewhat does
not occur to difappoint our hopes. The beginnings
are often pleaiing. We flatter ourfelves with having
found thofe who will never give us any difguft- But
weaknefles are too foon difcovered. Sufpicions arife ;
and )oye waxes cold. We are jealous of one another,
and accuftomed tq live in difguife. A ftudied civility
aflunies the name without the pleafure of friendfliip ;
and fecret animofity and envy are often concealed un-
der the carefles of diffembled afFeftion.

Hence the pleafure of earthly fociety, like all oui
other pleafures, is extrentely imperfedl, and can give us
a very faint conception of the joy that niuft arife from
the fociety of perfedl fpirits in a happier world. Here,
it is with difficulty that we can feltdl fronj the corrupt-
ed crowd a few with whom we wiili to affociate in
(Jri£l union. There, are aflembled all the wife, the
holy and the juft, who ever exifted in the univerfe of
God ; without any diftrefs to trouble their mutual
blifs, or any fource of difagreement to interrupt their
perpetual harmony. Artifice and concealment are un*
known there. There, no competitors ftruggle j no
factions contend y no rivals fupplaht each other. The
voice of difcord never rifes, the whifper of fufpicion
never circulates, among thofe innocent and benevolent
fpirits. Each, happy in himfelf, participates in the happi-
nefs of all the reft ; and by reciprocal communications
of love and frjendfhip, at once receivjes from, and adds
to the fum of general felicity. Renew the memory of
the mod affeflionate friends with whom you were bleft
in any period of your life. Diveft them of all thofe
^ infirmities

14« On the Happimfs ^. XXIV.

Infirmities which adhere to the human chara6ter. Re>
cal the moft pleaiing and tender moments which you
ever enjojed in their fociety ; and the remembrance of
thole renditions may aHift you in conceiving that fendty
which is poileifed by the faints above. The happinefs
of hretbren Jtjueliirtg together ft{ unify j is, with great
jufttce and beauty, compared by the Pfalmift to fuck
things as are moft refreiliing to the heart of man ; to
thefragrancy-of the richeft odours, and to the reviving
influence of fofi aethereal dews. Iris like the precious
ointment point J on the head of Aarony and like the de*ui of
Herman, enjen the denv that deJcenJetb on the mountains
of Zion, nvhere the Lord cnmmandexb the hlej/ing, even
' life for evermore. Pf. cxxsciii. J.

Befides the felicity which fprings from perfeft love,
there are two circumftances which particularly enhances
the bleflednels of that multitude ruobo ^flands before tk
throne ; thefe are, accefs to the moft exalted fociety ;
.and renewal of the moft tender connexions. The
former is pointed out in the fcripture by joining the in-
numerable company of angels, and the general off emhly and
church of the firfi'born \ by fttting dxnm voith Abraham^
4ind Ifaac and Jacob, in the kingdom of heaven ^ Heb.
iC\\.%i, 23. Matth. viii. 11. a promife which open$
ihe fublimeft prolpeills to the human mind. It allows
good men -to entertain the hope, that, feparated from
all the dregs of the human mals, from that mixed and
polluted crowd in midft of which they now dwell, they
iliall be permitted to mingle with prophets, patriarchs
and apoftles, with legiflators and heroes, with all thofe
great and illuftrious fplnts, who have fhone in former
ages as the fervants of God, or the benefadlors of men {
whofe deeds we are accuftomed to celebrate ; wbofe
ileps we now follow at a diftance j and whofe names
we pronounce with yeneration.

' . United

S.XXIV. i>f a Future Siae. 14^3

United to this high aflembly, the blefled at the fame
time-Fenew thofe ancient ccwinexions and virtuous
ties which had been diflbived bj deaih.^ The prof*
pea of this awakens in the heart the inoft pleafing and
tender fentiments which perhaps can fill it, in this mbr-p
tal ftate. For of aH the forrows which we are here
doomed to endure, none is fo. bitter as that dccafioned
by the fatal fhroke which feparates us, ia ^appearance,
for. ever, from ihofe to whom either nature or friend-
ship had intiqiately joined our hearts. Memory, from
time to time, renews the angulfh ; opens the wound
which Teemed once to have been clofed i and hy re^
calling J07& that are paft and gone, touches ^^^xy fpring
of painful fenfibility. In the fev. agon iiing moments,
bow relieving the thought, that the feparation is only
temporary, not eternal ; that there is a time to come
of re^union with thofe with whom ©ur happieft days
were (pent j whofe joys and forrows once were ours ;
and from whom, after we fhall have landed on th^
peaceful ihoie where they dwell, no revolutions of na-
ture ffiall ever be able to part us more f— 'Such is th^
fociety of the blefled above. Of fuch are the muki'-
tudc compofed who Jifind before the throne. Let y^
now obferve,

II. That. this Is not only a blefled hut a numerous
(bciety. It is called a multituJe^ a great multitude, a
great multitude ivhich no man cqjuld number, Thefe
exprefllons conyey the mofl: enlarged views of thp
kingdom ^f glory. Difmay not youilfelves with tb^
apprehenfion of heaven being a. confined and almoft ia-
acceflible i:egion, into which it is barely poflible for a
imall handful to gain admiflion, after making their ef-
cape fiom the general wreck of the huiiian race. In my
Father's houje^ faid our Saviour , there are jmany man-

144 On tbt Hapidttifs S. XXIV.

Jions. That city of the IMngGod^ towards which 70U
profefs to bend your courfe» is prepared for the recep-
tion of citizens innumerable. It already abounds with
inhabitants ; and more and more ihall be added to it,
until the end of time. Whatever difficulties there are
in the way which leads to it, they have been often fur-
mounted. The path, though narrow, is neither im-
,paflable« nor untrodden. Though- the gate ihindsnot
ib wide as that which opens into hell, yet through tbe
narrow gate multitudes have entered, and been
crowned.

It is much to be lamented that among ail denomi-
nations of Chriftians, the uncharitable fpirit has pre-
vailed of unwarrantably circumfcribingtheterms of di-
vine grace within a - narrow circle of their own draw-
ing. The one half of the Chriftian world has often
doomed the other, without mercy, to eternal perdi-
tion. Without the pale of that cHurch to which each
fcdl belongs, they feem to hold it inipoflible for falva-
tion to be attained. But is this the genuine fpirit of
the Gofpel ? Can a Chriftian believe the effects of the
fuflferings of Cbrift, to be no greater than thefe ? For
this did the fon of God defcend from the higheft hea-
vens, and pour out his foul unto the death, that ODiy
a few who adopt the fame modes of expreflion, and
join in the fame forms of worfhip with us, might be
brought to the kingdom of heaven ? Is this all the
deli<verance he has nxrought upon tbt earth ^ He nuas
wth child ; he was in pain ; and (hall he not fee of tbe
travail of his foul, and he fatisfied p Surely, the Scrip-
lure has given us full ground to conclude that the tro-
phies of our Redeemer's grace (hall correfpond to the
greatnefs of his power. The captain of our falvaiion
JbaUMing many font nvith himfelf to gkry. The plea-

fure

S.XXIV/ ^/ a Future 'State. .145

Jure ofrthe %ord Jball prof per in, his hdnd^. He Jhall fee
his feed: He fbali jufiify many. Men fl?all be hUffed in
him, and all nations /hall call him hhjfed. For our far-
ther encouragement, let us obferve,

III. That the heavenly fociety is reprefented in
the text, as gathered out of all the varieties of the
human race. This, is intimated by th« remarkable ex-
preflions of -a multitude tvhicb nomanctfuld number ^ of
all nations and kindreds and peopU and tongues .; as ifde-
figned On piu-pofe tocorre^ our narrow notions of the
extent, and power of divine grace. They whom dif-
tant feas and regions now divide, whofe languages and
manners are at prefent (Iraitge to one another, ihall
then mingle in the fame alTembly. No iituation is fo
remote, and no ftation fo unfavdurable as to preclude
acceis to the heavenly felicity, A road is opened by
the divine fpirit to thofe blifsful habitations, from all
corners of the earth, and from all conditions of hit-
man life ; from .the peopled city, and from the folitary
defert ; from the cottages of the poor, and from the
palaces of 4ings ; . from the dwellings of ignorance and
iimplicity, And from the regions of fcience and im-
provement, tb^ fbalLcome^ fays, our blelTed Lord him-
felf, from ihe eafi and from the 'voefl, from ^be nor^
and from the.foutby.andJit ds^nin the kingdom of God,
Luke xiii. 29.

Such difcoveries ferve both to enlarge our concepti-
ons of the extent of divine goodnefs, and to remove
thole fears which are readj to arife from particular
fituations in life. Were; you permitted to draw afide
the veil, and to view that diverfified affembly of the
bleffed who furround the throne, you would behold
acnong them numbers who have overcome the fame
difficulties which. encounter you, and which you dread
Vol. II, H as

1 46 On the Happinefs jS. XXIV.

«s infuperable. Yon would behold there, the unin-
ftru6ted, with whom an upright intention fupph'ed the
place of knowledge ; the feeble, whom divine grace
hath ftrengthened ; and the mifled; whom it had brought
back into the right back. You would behold the f oung
who had furmounted the allurements of yputEful
pleafure, and the old who had borne the diftrefles of
age with undecajed conftancy ; many whom want
could not tempt to diflionefty j many whom riches did
not feducc ir*to pride or impiety 5 many who in the
moft difficult and enfharingdrcumftances, in the midft
of camps and armies and /corrupted courts, had pre-
fervcd unfulHed integrity. In a word, from all kindreds
andpeopky that is, from all ranks of lifei and all tribes of
men, even from among puhlkans zxAfinners^ you would
behold thofe whom divine afliiance hjid condudted to
future glory. — And is not the fame a(5ftan<;:e, jn its fiill
extent, ofFered alfo to us ? Encompafled, while we run
the Chriftian race, with this cloud of wtnejfes ^ who have
finifbtd their courfe with' fuccefs ; aniuiated, while
we fgbt the good fghy with the fliouts of thofe wha
have overcome and are crowned, fhall defpah* ener-
vate or deject our minds ? From the happy multitude
above, there iflues a voice which ought to found per-
petually in the ear of faith. Be ye faifhful unto the
deaths and ye fhall receive the cronjun of life ; heftrong in
the Lord and in the ponxer of his might \ he follo'voers of
us nvhotbr^ffnh faith and patience /ire nop) inheriting the
protnifes. Confiaer,

IV. Th E defcriplion given in the text of the happi-
nefs and glory of the heavenly fociety. They were
beheld by the apoftle ftanding before the throne, and he»
fare the lamh, chthed *vdth 'white robes and palms in
their hands. All that thefe palms and white robes im-

poit,

S. XXIV. 0/ a Future State. 1 47

port, it is not grven us now to underftand. We know
tbat among all nations thej have been ufed as eniigns
of joy and viftory ; and are undoubtedly employed
here to reprefent that diftinguiflied feUcity and honour
to which human nature (hall be then advanced. But
we muft be endowed with the faculties of the blefled,
in order to comprehend their employments and. plea-
fures ; and therefore on this part of the fubjedl I fliall
not attempt to enlarge. The filence of humble and
refpe£tful hope, better becomes us than the indulgence
of thofe excurfions of fancy, which degrade the iubjedt •
they endeavour to exalt.

One circumftance only cannot fail to attrafl particu-
lar attention ; that the blefled are here defcribed as
fidnding before the throne and before the Lamb ; that is^
enjoying the immediate prefence of the great Creator,
and of the merciful Redeemer of the world. The un-
happy diftance at which we are now removed from
God, is the fource of all our woes. Thofe territories
which we inhabit,* are not his abode. They are regi-
ons of exile. They are the dwellings of ^ fallen
race ; and are condemned to be invefted with clouds
and darknefs. Here, God ftandeth afar-oiF. In vain
we often purfur his prefence through his work^, his
ways, and his religious inftitutions. He is faid to be
a God that hideth himfelf, ' He dioelleth^ as to us, in the
fecret place of thunder. He boldeth hack the face of his
throne, andfpreadeth a thick cloud upon it. The mani-
feftation of his prefence fliall be the fignal for the reno-
vation of all things. When that Sun of righteoufnejs
breaks forth from the cloud which now conceals him,
forrowandfm, and every evil thing Ihall fly away be-
fore the brightnefs of his face. For neither guilt nor
juifery can remain where God dwells. As the rifing

of

.1^8 On the Happinifs S. XXIV.

, of the fun transforms at once the face of nature, and
converts the whole extent of fpace over which his
beams are fpread, into a region of light, fo iliall the
ciivine prefence, as foon as it is revealed, diffufe uni-
verfal blifs over all who behold it. It imports/////|^
of joy ^ and p leaf are for evermore. The inlpired writer
of this book thus defcribes its efFedls .: There Jhdl J?e
m more deaths neither firro'Wy nor crying, nor fain ; for
the former things are faffed away. He that fat upon the
throne fuid. Behold I make all things netv, They fbaU
hunger no more^ mither thirfl any more. But the Lamb
ivhich tf in the midjl of the throne fhall feed them, and
Jhall lead them unto living foimtains of *water, God
fhall yoipe away all tears from their eyes. But, defcend-
ing from this top fublime theme, let us

♦ V, Turn our attention to a ^Ircumftance . in the
.Aate of future happinefs, more commenfurate to our
pf efent conceptions, which is fuggefted by the commen-
tary upon the words .of the text given in the fequel of
,the chapter. And one ofjhe elders anfvgeredy facing un"
to me. What are thefe ivhich are arrayed in ivhite
robes i and whence came they ? And I faid unto hinh
Sir, thou kno^toeji. And he faid unto me, Thefe are they
ivhich came out of great (rihulation. Rev. viii. L3, 14.
This explanatory circumftance may relate particularly
to tiie cafe of thofe primiuveXufferers, who endure
fevere per^cution in the caufe of the gofpeJ. But, in
generalj it pre fen ts this nat\irM and -beautiful view of
the future' felicity of 'good men, that it is their reft
from, the troubles and toils of life. -For, to aH, even
to the happieft, human life is tribulation and conflid.
No man is thoroughly at ea(e in his condition. Pur-
fuils fucfceeding to purfuits keep us in conftant agitation j
while frequent returns of difappointment break out

plans^

& XXIV. •f a Future ^tatf. r49''

plans, and opprefi our fpirits. Fatigued by fuch a va-
riety of toils, mankind have ever looked forward to reft '
as their favourite objc6t. Throughout all their ranks,
from the higheft to the loweft, they are in perpetual
cbace of it ; andit perpetually flies befoie them. It is '
an objedl which' here they are doomed rJways to feek,
and never to enjoy*

The nature and lawsof our prefent ftate adbit rfot'
the gratification' of this favoulite wifh. For, befides
the neceffity of trouble in order to fulfil the purpofes
of difdpline and improvement, our very happinel's,
fuch as it is in this world, rt^quires a circulation of la-
bours. Our enjoyment confvlts in purfuit, not in at-
tainment. Attainment is with us, for mod part, the
grave of pleafure. Had we no objeft to excite frefh
a^ivity^ and to impel us to new toils, huriian life
would quickly ftagnate in melancholy indolence. At
the feme time^ thecuTre»t'of/all our wiilits tend to re-
pofe. Imaginary forms float inctflantiy before oiar
viisw, of the happinefs which \% to be enjoyed in reft ;
And from this confli6t between our wiihes on the one
hand, and our aftual fitua'tion on the other, aiife much
of thedifquiet, and much of the infelicity, of human
Jife. It is only in heaven that the tranquil repofe,
which QTi earth is no more tha^ a pleafing phantom,
ihall be fully realized. There, remmneth at laft a reft
fwr the people of Qod\ reft from the difturbance of pal-
fion, the vanity of purfuit, and the vexation of difap-
pointment \ rcfts from all the fins and the forrows of
this miferable world ; reft which, fliall not be merely
an indolent ceflTation from labour, but a fiill and fa-
tisfying enjoyment. Good men fhall reft fr9m their
labours^ arid their *vtiorks fl^all follonv them. They have
come out of great tribulation. They have fulfilled, with
honour, their appointed courfe of trial. They have

1 50 On the Hfp^ntff S. XXIV.

fat down oil the feat of the conqueror ; and of paff
labours nothing remains bnt the pleaiing review,
and the happj fruits. There is flill to be confi-
dered,

VI. One Tery material circnmftance, defcriptive
both of the chara^er, and of the happineis, of thofe who
enjoy the heavenly bH(s. Not only have they comeoui
^ great tniuUtia/ij but, as the Spirit of God adds m
explaining the text^ they have ivaJbeJ their robes, and
made them nvhite in the h/ood 0/ the Lamh, Rev. viii. 14.
Two things are here fuggcfted f the ianfb'ty of the
bleiTed, and the means by which it is attained. *

Firft» their Gindtity or purity is emblematically de-
feribed, by their being clothed in rohes which are vuifth
ed and made white. In order to qualify human nature
for the enjoyment of fuch happinefs as I have endea-
voured to defcribe, it muft undergo a change fo great
as to receive in Scripture the appellation of a new hird>i
a change to which all the inflitutions of religion ; and
all the opperations of g'race, contribute in this life, but
which is not completed till the next. In this fandtity,
or regeneration, conHfts not only the neceflary^ prepa-
ifttion for future felicity, but, which is not fo coin-
monly attended to, an efiential part of that felicity
itf^lf. For whence arifcs the mifery of the prcfent
M'orld ? It' is not owing to our cloudy atmolphere, our
changing feafons, and inclement (kies. It is not owing
to the debility of our bodies, or to the unequal diilri-
bution of the goods of fortune. Amidft all disadvan-
tages of this kind, a pure, a ftedfaft, and enlightened
mind, poflcfled of exalted virtue, could enjoy iifelf in
peace, and fiiiile at the impotent affaults of fortune
and the elements. It is within ourfelves, that mi(txj
has 6xed its feat. Our difordered hearts, our guilty

pailions,

S.XX1V. , Ufa Fuiurt Stau. iji ,

paflioDS, our violent prejudices and mifplaced defires^
are th^ inftruments of the torment which we endure.
Thefc fharpen the darts which adverfity would other-
Wife point in vs^in againft us, Thefe are the nj'tals 9/
iuratb which pour forth plagues on the inhabitants of
the earth ; and make the dwellings of nations become
the abodes of woe* Thence difconteni, and remorie,
gnaw the hearts of individuals. Thence fociety is
lorn by open violence, or undermined by fecret treache-
ry ; and man is transformed into a favage from man.

But fuppofe fin to be baniflied from the woildj
fiippofe perfect purity and charity to defcend from hea-
ven, and to animate every human bread; and you
would behold the preftnt habitation of men changed
into the paradife of God, The undifturbed enjoyment
of a holy mind, and of a blifsful union with one ano-
ther, would fcarecly allow us to feel thofe external
cvils^ of which we now fo loudly complain. All nature
would aiiume a different appearance around us. That
golden age which was fo long the fubjedt of the philo-
fopher's dream, and of the poet's fong, would in fa6l
take place. According to the beautiful language of an-
cient prophecy, firings tvoouU then rife in the defer t^ and
risers be opened in the tbirjiy land. The tjuiUernifs and
the fidiiary place wmU he glad. The nj^olf nSbould d<well
with the Jamhy and the leopard lie down with the kid.
Judgment would diuellin the *wiidernefsy and righteoufnefs
remain in the fruitful field, Ihe defer t 'would rejoice^
and hlojjom as the rofe, ■■ ■ ■ If fuch, even in this
world, would be the effects of innocence and virtue
cojoipletely reftored, how^ much greater mud they*be
in that nmv earth and thofe nenv heavens^ where refti*
tude of nature iliall be combined with every circum-
ftance of external felicity? It is the prefent imperfect
ftate of human virtue that hinders us from conceiving.

full^

I'jz On the n4/nnefs S. XXlV.

fully fhe influence of righteouiheis upon happzneis.
The robes in which the beft men are novr clbthed; to
life the language of the text, are fttllied with fo many
ftains, as to conveys no adequate idea of the original
beauty whicb belongs to the garb of righteoufnefe.
But when thefe ftains fhall be wafhed away, when thefe
robes fhall be made perfectly white and pure, a luftfe
will flow from^heui of whidi we. can, as yet, form to)
conception.

But how are the robes of the blefled thus waflied ?
Whence is derived that fpotlefs purity in which they are
arrayed ? The Spirit of God hath anfwered us, from
the hlooJof the Lamb j leading our thoughts to that
high difpenfation of mercy, to which the faints above
owe iheireftabli/hment, firft in grace and then in glory.
From that blood which vr2i9jbedfor $he remijfion offthst
flow both the atonement of hun^n guilt, and the rege-
neration of human nature. Human nature had falFen
too low. to be capable of retrieving itfelt. It codd not
regain its primitive innocence, and dill iefs was capa-
ble of raiilhg itfelf fo high in the fcale of exiftenceas
to mingle with angels. We had neither fufficient
knowledge to difcover, nor virtue to merit, nor ability
to qualify yourfelves for enjoying cchftial glory. Hea-
ven muft have been either covered from our viewb/
perpetual darknefs, or only beheld from afar as an in-
accellible region, if Chrift had not interpofed to <yj>enfor
us a neiv and iMng *way ^within the^wL The obliga-
tions which his generous undertaking has conferred up-
on the human race, willtend highly to encreafe the fe-
licity of the bleffed. The fenfe of being dift?nguiflied
by fo illuftrious a benefaftor, and the corresponding re-
turns of gratitude and love to him, form fome of the moll
pleafing of thofe emotions which fliall continue to de-
light them throughout ajl eternity^

From

S.XXIV. ' of a Future State. 15^3

From thofe views of a ftate of future happiness
which the text has fuggefted, various inftru6lions relat-
ing to life and prsftice naturally arife. We are taeght
to rectify our notions of felicity ; to look for it, not in
what is external, but in what relates to the mind and
heart; b good difpofieions and a purified foul'; in unity
and friend fliip with one another, and iirthe divine pre-
fence* and fevotir. If fuch thmgs form' the principal
anidesof future blifs, they cannot but be efKnUJi] to
otY happinefs in the more early periods of exiftence ;
and he who feeks his chief enjoyments from an oppo-
fite quarter, « erring. widely .from the path which con*- *
du6h to felicity.: / .

We are farther taught whence to derive conftancy '
and perfeverance, amidd the prefent difcouragements
of a virtuous life. In this world, we often b^hpld good
men deprefled, apd the wicked profpering around usi"
Our bdl deeds' Hieet.vdth unjuft returns front anuii-
grateful woi Id*.- Sincerily is over-reached' by 'craft, and
innocence falls a vidtim to poweh But* let us iiot on
fuch occaflons fay within o.urfelves, that in 'vain we fm<ve
eleanjed our hearts^ and v^Jhed ouf bands' in innocency.
Let us reft on the affurance, that thefe diforders extend
not far in the kingdom of God. They affe^ only the
firft ftage. of exigence. Tiiey relate to difcipline and
trial, which will fooh be finidied/ In that perma-
ment ftate which is kbout to open; a new and better
order of things ihall arife. When deje^ed with the
evils- of iifej let us look upward to that happy multitude
liOho hk^e come out of. great tribulation^ and noiu Jland
before the throne. Until the day arrive which fliall join
us to that bleffed ailembly, let us fhew ourfelves worthy
of the Jiope that is before us, by fupporting vvith a con-
ftant mind the.t'ials of our fidelity. Be patient ; fior
blijhjfQur hearts. The coming of the Lord dranieth nigh,
H 5 Ffor

154 Onthi Happinefs of a future State, S. XXIV.

Prom the profpefls which the text has afforded,, we
may like wife learn what the fpirit is which ihould re-
gulate our life. Sanftity of conduct, dignity of charac-
ter, elevation of affc^ions, become thofe who expe^
to mingle with angels, and f pints of juft men made
ferfe&. I mean not that fach proipe6ts fhould carry
away our whole attention firom the prefent world,
where undoubtedly lies the chief fcene of human ac-
tibn and human duty. But while we a6t as inhabi-
tants of the earth, we ought at the fame time ^o to re-
member our connexion with a better world, as not to
debafe ourfelves with what is mean, not to defile our-
felves with wTiat is impure, not to entangle ourfelves
among what is enfnaring, in the prefent ftate; Let neither
Its advantages elate, nor its difappointments dejeft'us \^
>but with an equal fpirit, with a mind full of immortality,
let us pafs through all the changes of this mortal life.

FinaMy, let the difcoveries of future happinefs infpire
us with fuiiable gratitude to God and Chrift ; -to the
eternal Father, who originally decreed fuch rewards for
the righteous ; and to the Son, who a6ts in the high
chara€ter of the difpenfer of the divine mercies, and the
great reftqrer of the fallen race of men. Particularly,
when approaching to God in folemn adb of devotion*,
fuch as we are this day ta perform, let gratitude be a-
11 ve and ardent in our heart. The commemoration of
our Saviour's death is in a high degree fuited to awaken
every emotion of tendernefs and love. It brings before us,
under one view, all the obligations which we lie under
to this great benefactor of mankind. When juft ready
to fuffer for our fake, he inftituted this holy facrament,
and faid, Do this in remfmhranceof1he.'''WYiO€a^ O blcfl^
ed Jefus 1 (hall we ever remember, if we are capable
of forgetting Thee ? Thee,, to whom we owe the for-
gtvenels of Ho, and tile reftoration of divine favour ;

our

S. XXV. OnCattdoOf. rJJ

our viftory over death, and our hope of life eternal !
Thou haft enlarged our views beyond thefe territories
of diforder atid darknefs. Thou haft difcovered to us
the dfy oftht Having God, Thou fetteft open the gates
of that nrvo JerufaUm ; and leadeft us into the path of
life^ Thou from age to agq gathereft out of eotry na-
tion ^ and kindred f and feoplt^ that multitude n^ch ftand
hefore the ibrone. Thou bringeft them out of great trr-
tuiation. Thine are the lohite robes with which they
are invefted ; thine the palms which tficy bear ; and by
Thee they are placed under ihe light of the divine
countenance for ever.

SERMON XXV.
On candour.

1 QoRfNTH. xili. 5.
charity thinketh no rw/.

RELIGIC^ and Governineftt are the. two great
foundations of order and comfort among man-
kind: Government reftrains the outrages and crimes
which would be fubverfive of fociety, fecures^the pro-
perty, and defends the lives of its fubjefts. But the
defeft'of government is, that human laws can extend
no farther than to llie aftions- of men. Though they -
protefl us from external violence, ttiey leave us open
on different fides to be wounded. By the vices which

prer •■

155 OnCoiukur. & XXV.

prevail in foctetj, our tranquillity may be difturbed,
and our lives in various ways embittered, while govern-
ment can give us no redrefs. Religion fupplies the
infufficiency of law, by ftriking at the. root of thofe dif^
orders which occafion To much mifery in the world.
Its profeiTed fcope is to regi)>late, not actions alone, but -
the tenoper and inclinations^ By this means it afcends
to the fources of conduct, and very ineffedtuat woujd
ihc wifeft fyftcm of legiflation prove for the happinefs
of mankind if it did not derive aid from religion, in
foftening the difpoikions of meiv, and checking many of
thofe evil paljlons to which the.mfluence of lawcaanet.
pofllbly reach..

We are led to this refleflion by the defcription given
ill the context of charity, that great principle in the
Chriftian fyftem. The Apoftle places it in a variety of
lights; and under each of them, explains ifs operation by
its internal- effcds, not by the adlons to which nt gives
rife, but by the difpofitiontf which it produces in the
heart. He juftly fuppofes, that if the; temper be duly
regulated, propriety- of adion will followi and good
order take place in external behaviour. Of thofe
charaders-of chafity I have chofen one for the fubjedt
of this difcourie, which leads to the confiieration of a
virtue highly itxiportant to us both, as Ch rift ians, and as
members offociety. I^all endeavour, firft, to explain
the temper here pointed jxml, by (hewing vfrhat this de-
fcriptioa of charity itnports,.that it ihinkttb noe*i/iI '^ siad
jhen to recommend fuch a difpofition, and to diiplay
the bad. efFe/fts^of.an opp9fite turn of mind..

I. LfeT u^'Confider what this defcription of charity
imports. You will eafiiy perceive- that the . exprefRoa
ill the text is not to be underftood in a fenfe altogether
ui^iimited.; .as if there were no occafion on which we

are

S;XS:V. OhCan<kiir. ,57-

are to think unfavourably .of others. To vievf aU the
aaions of men with the fame degree of complacency,
would be contrary both to eonimon underftanding, and
to many^ exprefs precepts of religion. In a word, -
where fo much depravity abounds, were we to think and
fppak equally well of ail, -we muft either be^ ihfenfible
of the diftin^oB between right and wrong,* or-beifldif-- ,
ferent to that diftinflion when we perceive it,» Reli-
gion renders it our duty to tf^i&or that njchich ise^iii.
and, on many occafions, to exprefs our indignation open-
]yagain(bit. But the Apoftle, with great propriety,
defcribe* the temper which heis recommeHding in fuch
ftrong and general terms, as might guard* us againft
that extreme to .which w€ are naturally rooft prone, of
rafli-Aodufljuftfufpicion, The yktue which he means ^
to inculcate is that which is known by the name of
Candour i a virtue, which, as-foon as it is mentioned,
every one wi)l acknowledge; /to be eiTential-to the cha-
rafter of a worthy, man j. a virtue which we feldom
.fail of afcribing, to aay perfon whom we feek to re-
commend to the eftfeem of' othais;, but which, I am
afraid, when we examine our own csndudbin a reli-
gious view, is feldom the fubjcft of enquiry.

his neceflary to obferv^ that true candour is alto- -
getheF different from that guarded, inoffenfive lan-
guage^^iJ^ ^bat ftudied'Opennefs of behaviour, which
we fo- frequently, meet with among men- of the
world* Sniiling, very often is the afpeft/ and' fmooth
are the words of thofe who inwardly are the moft rea-
dy to think evil of others. That candour which is a
Chriftian virtue confifts, not in fairnefs of fpeech, but in
fairnels of heart. It may want the blandifliment of
external courtefy, but fupplies its place with humane
and generous liberality of fentiment. Its manners are
unaffefted, and its profeflions cordial. Exempt on one

hand, .

1 On Candour. S. XXV.

hand, from the dark jealoufy of a fufptctous miod ;
itbnoleis removed, on the other, from that ea (7 cre-
dulity which is impofed on by every fpecious pretence.
It is perfe^ly confident with extenfive knowledge of
the world, and with due attention to our own fafety.
- In that vmrious intercourfe which we are obliged to car-
ry on with perfons of every different chara6ter, fufpi-
cion to a certain degree is a neceilary guard. It is
only when it exceeds the bounds of prudent caution,
that it degenerates into vice. There is a proper mean
between lindiftinguiihing credulity, and univefial jea-
loufy, which a (bund underftanding difcerns, ^and which
the man of candour (Indies to preferve.

He makes allowance for the mixture of evil with
good, which is to be found in every human chafader.
He expels none to be faultlefs r and he is unwilling to
'believe that there is any without fbme commendable
quality. In the midfl of many defeats, he ^an difcover
a virtue. In the midft'of perfonal refentmeni, he can
be juft to the merit of an enemy. He never lends an
open ear to thofe dlfamatory reports and dark feggef-
tions, which among the tribes of the cenforious, circn*
kte with fo much rapidity, and meet with fuch ready
acceptance. He Js not hafly to judge 5 and he re-
quires full evidence before he will condemn. As long
as an aftion can be afcribed to different motives, he
holds- it as no mark of fagacity to impute it always to
the worft. Where there is juft ground for doubt, he
keeps hii- judgment undecided ; and during the period
of fufpence, leans -to the mod charitable conftruftion
which an a6Hon can bear. When he muft condemn, he
condemns with regret ;. and without thofe aggravations
which the feverity of others adds to the crime. He
Mens calmly to the apology of the offender, and rea-
dily admits every extenuating' cifcumftance which e-

quity

S.XXV. OnCanJwr. 159

quity can foggeft* How much foever he may blame
the principles of any ie6t op party, he never confounds
under one general cenfure all who belong to that
party or fe6t. He 'charges them not with fuch
confequences of their tenets, as they refufe and dif-
avow. From one wrong opinion,, he does not infer the
fubverflon of all found principles;, nor from one bad zcr
tion, conclude that all regard to confcience is over-
thrown. When he hehoUs the mote in bis' brother* s eye
he remembers the beam in his rwn. He commiferates
human frailty ; and judges of others . according to the
principles by which he. would think It reafonable
that they iliould judge of him. In a word, he views
men and adions in the clear funfRine of charity and
good-nature ; and not in that dark and fullen ihade
which jealoufy and party fpirit throw over all charac-
ters.— —Such being in general the fpirit of that char
rity vihloix tbinketh no rvil^ I proceed >

II. To recommend, by vai^iau^s arguments, thi$ im-
portant branch of Chriftian virttre.

Let us begin with obferving what a neceilary requifTte
it is to the proper difcharge of all the focial dutie^v
I need not fpend time in Showing, that thefe hold a very
high rank in the Chriftian lyilem. The encomitun
which the Apoftle in this chapter beftows upon cha*
rity, is alone fufficient to prove it. He places thi»
grace at the head of all the gifts, and endowments,,
which can be poflefled by man ; and aifures us that
though njtx bad all faith fe that vue could remove moun^
tmns^ yet if ^e be deftitute of charity, it nuill profit us^
nothing. Accordingly, hvey gentlenefs^ meeknefs and
long Sufferings are enumerated as diftinguifhing fruits^
of the fpirit ofCbrift. Galat. v. a2, 25. But it is im-
poffible for fuch virtues as thefe to find place in a breaft,
where the propenfity to think evil of others is predomi-
nant.

i6o' (5n Candor^. S' XXV.

nint. Charitable and candid thoughts of nieo are the
n'eceflfary introdudion to all good*>vilI and kindnefi.
They form, if we may fpeak (b, the only climate in
which love can grow up, and flourifti. * A fufpicious
temper checks in the bud every kind afFeftion. It
hardens the heart, and eftranges man from man. What
friendfliip or gratitude can you expeft from_ him, who
views u'l your conduft with diftruftful eyes, and a-
fcribes every benefit you confer to artifice and ftiata-
gem ? The utmoft which you can hope from one of
ihis charaflcr, is juftice in his dealings ;• nor even that
can you be afTured of; as the fufpicions to which he
is a prey will afford him frequent pretexts for departing
from truth, and for defending himfelf with the fame
arms which he conceives to be employed againft him.
Unhappy will they be who are joined with him by any
clofe connexion ; expofed to every malignant fufpicion
which aiifesinhls own mind, and to every unjuft fug-
geftioiv whicfh the malice of others may infmuate a-
gainft them. That ftore of poifon which is collefted
within him frequently throws out its venom on all
^ho ar€ within its reach. As a companion, be will
be fevere and fatirical ; as a friend, captious alld dan-
gerous J in his-domefticTpherej harfli, jealous and iraf-
cible ; in' his civil capacity, iediiious and tuibulent,
prone to impute the conduft of his fuperiors^to impro-
per motives, and upon loofe information to condeain
their conduct.

The contrary of air this may be eipedted from a
candid temper. Whatever is aipiable in manners, or
ufeful in fociety, naturally and eafily ingrafts itfelf up-
ori it. Gentlenefs, humanity and compaffion flow from
it, as their native fpring. ^ Open and chearful in itfelf,
it difFufes cheerfulnefs and good-humour over all who
afe under its influence. It is the chief ground of rau-
tilal confidence and union among men. Jt prevents

ihofe

S;XXV. . OnCah^ur. i6i

thofe animofities from arifing which are the ofTspring
of groundlefs prejudice ^ or, by its benign inttrpoficron
allays them when arifen. In the magidrate, it tempers
juftice with lenity. Among- fubjedts it promotes good
order and fubmiilion. It cooneds humanity with piety.
For he who is not given to- think- cviJ of his- fellow-
creatures, will not be ready to cenfure the difpenfations
of his Creator. Whereas the fame turn of mind which
renders one jealous and unjuft towards men, will in«
cline hinA to be qvierujous and Impious towards God»

In the (e^rond pjace, as a fu(picioUs, uncharitable'
fpirit is inconHfteni with all focial viitue and happine^,
fo initfelf, it is unreafonable and unjud. In order to
form found opinions concerning characters and aClions,
two things are efpecially reqtfifite, information and im-
partiality. But fuch as are moil forward to decide
unfavourably, aie commonly deftitute of both. Inftead
ofpoflefling, or even requiring . full information, the
grounds on which tfaey proceed are frequently the mod
flight and frivolous. A tale, perhaps, which ihd idle
have invented, the inquifitive have liftened to, and the
credulous havjs' propagated ; or a real incident which
rumour, in carrying it along, has exaggerated and dif-
guifed. Supplies them with' materials of confident af^
fertion, and decifive judgnient. From an aftion they
prefently look into the heart, and infer the motive.
This fuppofed motive, they conclude to be the ruling,
principle; and pronounce at once concerning, the
whole character.

Nothing can be more contrary both to equity and to*
found reafon, than . fuch precipitate judg^iients. Any
wan who attends to what palTes within hiiufelf, may
eafdy difcern what a complicated fyftem the hunjan
chata£ler is, .a-d. what a variety of circumftances muft

be

ifo On Candour. S.XXV.

be taken into the account, in order to eftimate it tmlj.
No fingle inftance of condu^ whatever, i$ fufBcient to
determine it. As from one worthy a£iioD> it were ere-.
dulity,not charity, to conclude a perfon to be free from
all vice ; fo from one which \s cenfurable, it is perfed-^
ty unjuft to infer that the author of it is without con-
fcience,and without merit. Did you know all the at-
tending circumftances, it might appear in an excufable
light ; nay, perhaps, under a commendable foini. The
motives of the aft or may have been • entirely different
from thofe you a/crtbe to him ; and where you fuppoie
him impelled by bad defign, he may have been prompt-
ed by confcience and miflaken principle. Admitting
the action to have been in every view criminal, he may
kaVe been hurried into it through inadvertency and far-
prife. He may have Bncerely repented ; and the vir-
tuous principle may have now regained its full vigour.
Perhaps this was the corner of frailty ; the quarter on
which be Fay open to the incuriions of temptation j
ivhile the other avenues of his heart were firmly guard-
ed by confcience.

No error is more palpable than to look for uniformi-
ty from human nature j though it is commonly on this
fuppofiiion that our general conclufions concerning cha-
radler are formed. Mankind are confiftent neither ia
good, nor in evil. In the prefent ftate of frailty, all
is mixed and blended. The ftrongeft ccntrarietiesof
piety and hypocrify, of generoitty and avarice, of truth
and duplicity, often meet in one character. Thepureft
"human virtue is confiftent- with fome vice; and in the
jnidft qf much vice and diforder, amiable, nay refpe6la-
bfe, qualities may be found. There are few cafes in
which we have ground to conclude that all goodnefs
fe loft. At the bottom of the character there may
lie fome fparks of piety and virtue, fuppreflfed, but not

extinguiflied ;

S.XXV. OnCanJimr. »6j

extinguiflied ; which kept alive by the breath of hea-
ven, and gathering ftrength in fccret from reflcdtion,
maj, on the firfl favourable opening which is afforded
them» be ready to break forth wkh fpfendour and
force.— Placed, tbeny in a fttuation of {o much uncer-
tain^ty and darknefs, where our knowledge of the hearts
and characters of men is fo limited, and Our judg-
noents concerning thenpi are fo 9pt to err, what a conti-
nual call do we receive either to fufpend our judgment,
or to give it on the favourable fide ? efpecially when
we confider that, as through imperfefl information wc
are unqualified for deciding foundly, fo through want
of impartiality, we are often tempted to decide wron^.
How much this enforces the argument for candour,
will appear by confidering,

In the third place, what the faurces are of thofe
fevere and uncharitable opinions which we are fo ready
to form. Were the mind altogether free from prepo^
feflion and bias, it might avail itfelf to more advantage
«f>the fcanty knowledge which it pofTeires. But thsi
is fo far from being the cafe that on every fide we are
encumbered with prejudice^ and warped by.pafTions,
which exert their influence in nothing more than in
leading us to think evil ,of othersi At all tipnes we
are juftly faid toy^* through Uglajs^ darkJyt \ but pailxQn
and prejudice, looking through a glafs which diftorts
the form of the objedls» make us alfo fee falfely.

It is one of the misfortunes of our prefent (ituation,
that fome of the good difpodtions of human liature are
apt to betray us into frailties and vices. Thus, it ol^
ten happens that the laudable attachment which we
contradt for the country, or the church, to which we
belong, or for ibme political denomination under which
we clafs ouxfelves^ both eonfines out affedlions within

too

r64 • On CanMr. S. XXV.

too narrow a fphere, and gives rjfe to violent prejir
dices againft fuch as come under an oppofite defcrfp*
don. Not contented v»^ith being in the right ourfelves,
we muft find all others in 'the v^rong. We claim an ex-
clufive poflefEon of goodnefs and wifdom j and from
approving warnilfof thofe who join us, vjre proceed to
condemn, with much atrinion/, not the principles onlj
but the charafters of thofe from whom we differ. Hence
perfons of weil-difpofed minds are too often, through
the ftrength of partiaJ good affeaion, involved in the
crime of uncharitable judgment. They ra/tly extend
to every individual the fevere opinion wliich they have
unwarrantably conceived of the whole body. This man
is of a party whofe principles we reckon flaviili } and
therefore his whole fentiments are corrupted. That
man belongs to a religious fe6l, which we are accuftom-
ed to deem blgotted' rand" therefore he is incapable of
any generous or liberal thought. Another is conneded
vJrith a feft, which we have been taught to account
relaxed ; and therefore he can have no fandtlty. Are
thefe the judgments of candour and charity? Is true
piety or virtue" fo Very Ifmited in its nature, as to be
confined to fuch alone as fee every thing with our eyes,
and follow exactly the train of our ideas ? VVas*there
ever any great cdtiiniutiity fo cbrrupt as^not to include
^friihin it individuals of real worth ?

Befides pfepofleflTons of this nature, which fometimes
chiflead the honeft mind, there are other, and much
rrfore culpable caufes of uncharitable judgment. Pride
is hurt and wounded by every excellence in which it
can claim no (hare ; and from eagernefs to difcover a
blemifli, refts upon the flrghteft appearance of one, as
a fat isfying proof. When rivalry and ccmpelhion con-
cur with pride, our defiie to efpy defeats iucreafes, and,
by confequence, the grounds of cenfure- muhiply.

Whtie

S. XXV, 0/1 Candour. i«6<

Where no oppofition of iatereft takes place, ;cnvy has
too much influence in warping the judgn[ient of many.
Even when none of ihefe caufes operate, the inward
confcioufnefs of depravity is fuificient to fill the mind
with evil thoughts of .others. Whence ihould a man
fo readily draw his opinions of men as from that charac-
ter with which he is beft acquainted, becaufe it is hin
own ? A j)erfon of low arid bafe mind naturally im-
putes to others the fentiments which he finds conge-
nial to hiijifelf^ ajid is incredulous pf every excellea-
cj vJrhich to him is totally unknown. Hp. enjoys, be-
fides, consolation in the thought that otheis are no bet-
ter than himfelf ; that his weakneiles and crimes are
thofe of all men ; and that fuch as appear moil diftin-
guifbed for virtue pofTefs no real fuperiority, except
greater dexterity Jn concealing their v.ices. Soothing
ihepifelves with thjs do£lrine in fecret, toojmany fofter
andftrejjgthen the bad opinion which -they enteitaip
oT alLniankInd, Rarely, if ever, have you ground tp
think well of that man's heart who is on every occafio©
given to thjnk the worft of otheij. Let us obfervc.

In the -fourth place, that fpi table to the fource^
whence a jealous and fufpicious temper proceeds, are
the ettefts which it produces in the world, the crimes
and mifcbiefs with which it ftlls fpciety. It poiTefles
this unhappy diftin^ion beyond the other failings of the
human heart, that while it impels men to violent deeds,
it juftifies to their own apprehenfion the excefles which
they commit. Amidft the uproar of other bad paffions,
confcience a£ls as a reftraining power. J^ foon as the
tumult fubfides, remorfe exerts its influence, and ren- .
ders the (inner fenfible of the^vil which he has done.
But the uncharitable man is unfortunately fet loofe from
any fuch check or ^on tro.pl. Through the infatuatioa

pf

i66 On Candour. 6. XXV.

of prejudice, his judgment is perverted ; confcience is
Diifled ;. the light ^intbin him is turned into darknefs.
Viewing the objefts of his difpleafure as evil men, he
thinks hioifelf entitled to give th^t difpleafure full vent;
and in committing the mod inhuman a^ons, maj
(bmetimes imagine that he is doing good fervice to
God.

The firil fruits of an evil-thinking fpirit are calum-
ny and detra^ion, by which fociety is fo often em-
broiled, and men are fet at variance with one another.
But did it proceed no farther than cenforious fpeech,
the milchief would be lefs. Much greater and more
ferious evils frequently enfue. What direful eiefts,
for inllance, have often flowed from ra(h and ill-found-
ed jealoufy in private life ? No (boner has one allowed
that damon to take poffdHon of his mind, than it per-
verts his underftandtng, and taints all his faculties.
Haunting him by night^and by day, bringing perpe-
tually before him the odious and dift^uieting forms
which it has raifed up, it blackens every appearance to
his view; gives to trifles which are in_ tbemfelves
light as air, the weight of full confirmation j till what
was at firft a dubious fuiwife, or a {light difpleafure, rifes
at length into full belief and implacable fury. Hfence,
families torn with the moft violent convulfions j the
hu(band armed againft the wife, the father againft the
fon, the friend againft the friend ; the plan of treache-
ry and airafljnation contrived, and the dagger plunged
into the bofom of the innocent— In public life, how
often have kingdoms been fliaken with all the violence
of war and rebellion, from the unjuft fufpicions which
fubjefls had conceived of their rulers : or the ra/h jea-
loufy which princes had entertained of their people ?—
Bur it is in religious diflentions chiefly, thai the mir-
chievous power of uncharitable prejudice has difplay-

ed

S. XXV. On Candour, i^^

cd \xs fiill atrocity. Religion is always found to heigh-
ten €ver7 pafllon on which it afis, and to render every
conteft into which it enters, uncommonly ardent ; be-
caufe the obj e£ts which it prefcnts are of fuch a nature
as Wrongly to fei^e and engage the human mind.
When :7eal for their own principles has prompted men
to view thofe of a different perfuAlion in the odious
iights which bigotry iiiggefts, evtry fentiment of huma-
nity ha«.too often been extinguifhed. The mild in-
fluence' of that religion which breathes nothing but
gentJenefs, has proved too feeble to reftrain the violent
and bloody handof pcrfecution ; and the unchaiitable
fpirit, raging among contending parlies, has filled the
world with fuch calamities aqd crimes as have brought
difgrace on the chriftian name.

Let us attend particularly to one awful inftance of
the guilt which men may contradl, and of the ruin
which thcy«iay bring upon themfelves,' through the
want of fairnefs and candour. The nation of the Jews
were always noted for a narrow and uncharitable fpi-
rit- When John the Baptifl:, and our blelTed Lord,
appearjed among them, beqaufe the former was auftere
in his temper and retired in his life., they pronounced
of him that he had an evil fpirit : And becaufe the lat-
ter was open and fociable in his manners, they held him
to bedeftitute of that fen^hy which became a prophet.
Their prejudice againfl: our Lord took its fii^ rife
from 9i moft frivolous and contemptible cau(e. Is not
this the fon pf the carpenter h Can any good thing come
out of Nazareth ? When his miracles repelled ^ this re-
proach, and fufficiently proved the eminence of his cha-
rafter, ftill they foftered their prejudices by this moft
futile reafbning, Hxpve any of th£ rulers helie'ved on him p
Obftinate in their attachment to a temporal Mefliah,
and continuing to view all our Saviour^s condudt with

an

1^ On CanJour. ^. XXV«

an evil eye, when he converfed with bad men in order
to reclaim tbem, they treated him as a companion of
faih/icant ,and /inner s. Hecaufe he difailowed their
groundl&fs traditions, they held him to be a breaker of
the Sabbath, add. a contemner ofreh'gibn. Becauie be
prophefied the deilru£tioa of their tempJe, they accufed
him of being an enemy to his Qwn nation. Till at laft,
through their perpetual miicondnifUon of his anions,
their paflions became fo inflamed as to make them cry
out with one voice, Atjoay 'with this man U tht-iUaib^
and gi'ue us Barabhas the r^^^w.— Viewing in ibis
dreadful event the confequences of want of candour,
let every man tremble to think evil raflily of his bro-
ther. No one can tell how far uncharitable prejudices
may carry him in guilt, if he allows them to harbour
and gather ftrength .within his breaft. The cloud
\irhich rpfe fro0 theJeOy m bigger than a man's band;,
piay foon fw ell and fpread, till it covers the whole ho^
rizon ; and difcharge with raoft deftrjudtive violence
the gathered ftor.m.

In the fifth place, as a fufplcious fplrit \s the
fource of fo many crimes and calamities in the world,
fo it is the fpring of certain mifery to the pcrfon who
indulges it. His fi iends will be few ; and fmali wiH
be his c-omfort in thofe whom he poffefles. Believing
others to be his enemies, he will of courfe make them
fuch. Let his -caution be ever fo great, the a(perity oi
his thoughts will often break out in his behaviour ; and
in return for fufpefting and hating, he wiH incur fu/pi-
cion and hatred. Befides the external evils which he
draws upon himfelf, arifing from alienated friend/hip,
Ibroken confidence, and open enmity ; the fufpicious
temper itfelf is one of the word evils which any man
^an fuffer. 1^ in all fear there be torment, how mifera-

bte

•S.XXV. On Ganc/our.

fele muft be his (late who, by living in perpetual jeaJ
(y; lives in perpetual dread ? 'Looking upon himfel
be furrounded with ipies, enemies, and defigning ra
he is a fkranger to reliaBce ^und truft. He knows
to whom' to open himfelf. He drefles his countena
in forced fmiles, \^hile his heart throbs within from
preheniions offecret treachery. Hence fretAilnefs
ill-humour, difguil at the world, and all the^pai
ienfations of an irritated and embittered mind.

So numerous and great are the evils ariiing fror

fufpicious difpofition, that of the two extremes i

more eligible to ex pofe ourfelves to occafional difad^

tage from thinking. too well of others, than to ft

continual mifery by thinking always ill of them. J

better to be fometimes impofed upon, than neve,

-truft. Safety is purchafed at loodear a rate, when

order.to fecure it, we are obliged to be always clac

armour, and to live in perpetual hoftility with our

Jbws. This is, for the fake of living, to deprive <

felves of the comfort of life. The man of candour

joys his iituation, whatever it is, with chearfulnefs

peace. Prudence directs his intercourfe with the* wo:

but no black fufpicions hsrunt his hours of reft.

cuftomed to view the <€hara€ters of his neighbour!

the moft favourable light, he is like one ^ho dv

amidft thofe beaut ifulicenes t)f nature, on which

.eyejrefts :with pleafure. Whereas the fufpicious n

liaving his imagination filled with all the fhocl

forms of human falfehood, deceit, and treachery, rei

bles the traveller in the wildernefs, who difcerns no

je6b around him but what are either<ireary or terril

caverns that open, ferpents that hils, and beafts of j

that howl. Hence in him are v-erified thofe -defc

tions which the Spirit of God has given us of the n

xy of the wicked, They Jball hiwe M feace. \

Voi. II. 1 ,

170 Oh Candour. S.'XXV.

ftfollki Rh tbe troubled fea nvben it cannot rejl, 7bi
"Lord Jball give tbem a trembling bearty and f idling of
eyesy andforrow of mind : And tbey Jball fear day and
ftigbtf and bave none ajjurance of beart, I add,

In tbe fixth and laft; place, tbat there is natking
Avhich expofes men in a more marked and direct man-
fitr to the difpleafiire of ihe Almighty, than a malig-
nant and cenforious (pirit. J iniift not now on the ge-
neral denunriations of diY-ine wrath againft malice and
hatred. Let us only coniider under what particular
defcription the Spirit of God brings this crime of uncha-
ritable judgment. It is declared to be an impious inva*
fion of the prerogativ'e of God, to whom alone it be-
longs to iearch all hearts, and to determine concerning
all characters.^ This ^privilege He often appropriates
exprefsly to htmfelf, onpurpofc lo rcftrain the rafhnefs
of cenfure among men ; requiring us to leave the judg-
ing of others to Him, and to attend, each of us, to our
own buiineis and duty. H^bo art thou that juJgeJi ano*
ther maWs ftrn)ant f To bis avbn mafter be ftandetb or
falUtb. Judge nothing before tbe time ; until tbe Lord
come njoho /ball make manifefi the counfels of the bearU
,Hom. xiv..4. 1 Corinth, iv. 5.

J44e&rves our moft ferious attention, that in (everd
^/aiTages ef Scripture, the great Judge of the world is
reprefented, at tbe "day of final retribution, as proceed-
ing upon this prrocipile, of rendering to men according
to the manner in which they have a£ted towards their
brethren. With the merciful thou imitjbo^ thyjelf merci*
ful I and*with the f toward thou 'wiltfhoi» thyfdf froward.
With njuhat judgment ye judge ^ ye fhaUhe judged \ and
tvith njuhat meafure ye mete, it fball be nteafured to you
again, Pfalm xviii. 2S» 26. Matth. vii. 2. It is impof-
fibie to form an argument of more force than this, to

reftraio

5. XXV. ^ OnCanJour. r7t

Teftrain all feverity of judgment among fucii as look for-
ward to the tribunal of God. The argument extends
not indeed fo far, as to reprefent our acceptance witk
•cbeDeity as entirely (ufpended upon the candour which
•we ihdw in forming pur fentiments of others. We
know that other graces befides this are requifitein or-
^er to fit us fpr iie»ven ; and that without piety to-
wards God, and faith in the Lord. Jefus Chrift, all our
charity to menivifl be found defedlive and vain. But
this we know alfo, that in the heart which is deftitute of
faimefs and candour, the Spirit of God certainly dwells
not ; and that whatever appearances of religion the
uncharitable man may ^Sume,^t>n him the fove-
reign of the un^effe looks with -no favour. Thoa
^ho art a man full of frailties, who ftandefi in need,
not merely of impartiality in thy divine judge, but of
indulgence and mercy ; Thou who implored daily his
tnercy from him, and prayeft that he would remember
'tbou artHufti and not be *ftri6l to mark iniquity againft
ibee ; dareft thou with thofe very prayers in thy mouth,
proceed to judge without candour of thy brethren, and
upon the flighted grounds to reprobate and condenm
'4hem? Othou hypocrite*! (for by what other name
-can we cdl thee ? "vain arc aH thy pretenfions to piety.
Inefie^ual is every plea which thou canft form for
.'mercy from heaven. The precedent which thou haft
eftabiidied againft thyfelf is decifive. Thou haft di^a^
ted the fentence of thine own condemnation.

On the-whole, it crlearly itppears tha^ no ^art of the
government of tender deferves attention more, than to
keep our minds pure (rom uncharitable prejudices, and
open to candour and htunanity in judging Of others.
The worft confequences, both to ourfelves and to fo-
cieiy, follow from the oppofite fpirtt. Let us bewai<e

17 A Cn^anJour. 5.^XXV.

of encouraging a habit of fufpidon, by forming too k-
vere and harfli opinions concerning human nature in
general. A great proportion of iD6rmi(y and corruptionj^
doubtleis, adheres to it ; yet tempered alfo it is with
various mixtures of virtue and ^qod afi^ion. Darken*
.ed as the divine image now b among mankind, it is
,not wholly effaced. Much-piety and goodnefe may lie
hidden in hearts that are unknqwn t0;;Us. Vicei
glaring and loud. The crimes of the wigked make a
noife in the world, and alarm fociety. True worth is
retired and modeft, and requires partic?ilar fituations
to bring it forth to public notice. The prophet Eli-
jah, in a time of .prevailing corruption, imagined that
all true religion had forfaken the land. /, even I onlj^
faid he to the Lord, «w Jeft to feme thee. But the
Almighly, who difcerned what was concealed from
his imperfeS view, replied, Tet have I left mefeven
thoufand men in Ifraei tjobg h(tve nit bowed the knee if
Baal. Kings xix. 14, i8. ^%

The aged and the unfortunate who have toiled
through an unfuccelsful life with long experience of the
falfehood and fraud of evil men, are apt to be the more
fevere in the opinions which they entertain of others.
For fuch, their circumftances maybe allowed to foroj
fome degree of apology. 'But if, in youth and prolpe-
rity, the fame hard fufpicious Ipirit .prevail j if they
who are beginning the career gf life fet out with all
[ the fcruples of diftruft $ if before they have had reaiba
to complain of the world, they betray the diffidence of
a jealous, and the malignity of a fenfbrious mind, faid
is the prefage which may thence be drawn of their fu-
ture diftionour. From fuch, you have nothing to look
for that fhall be either engaging in private life, or re-
fpe^able in j^ubiic character. To yoiith it particularly

belongs

S". XXVI. Ontht Ct^rn&er ^f Ji^fepl^. 173

belongs to b e generous in fenllment, candid in opinion^ '
undeligning iii behaviour, open to the mod favousabler.
conftrudion of actions and condu^. Througbout all
tbe ftages of life, candour and fairnefs is ..tne of tho
mod honourable dtfti nations bf the human charadter. It\
is conne^ed with niagnanimity ; it is juftified hy wil^
dx)m ; it is fuitable to the relation in which we (land '
to one'anbther. But if reafon and huoianity be infufH-
ctent to reflrain' ui from rafh and uncharitable judg-
ments, let that awful denunciation frequently reJbund '
in our ears, He Jball laft^ejuiigment nA^ihqut mercj itiha "'

m^^

I^E R M 6 I^r XXVL

Off'theCiTARAeTKR of Joseph.

6 1 H k SI s ' xiv. $. 8.

Now t^erefon ie hot grimed nor atigty wth yourftt^oes
that ye fold mt hither j for God did fend me before you '
to preferue life, — 5» mvi'it nvas not you that fen t mt
^hither hut God.

IN this generous manner^ Jofeph frames an apology
for the unnatural behaviour of his brethren. He
extenuates the atrocity of their crime, by reprefenting
the happy effed^s^ which it bad produced. He looks be-

^yond:

174 OfithtCbaraatrofJofepb. S.XXVr.

yond all iccond caufes ; and recognizes, in tlie won-
deiful events of his life, the hand of the Almighty.—
No human charader exhibited in the records of ^crip*
tvre is mere remarkable or inftrudlve, than that of this
patriarch. He is one whom we behofd tried in all'
the viciiEtudes of fortune ; from the condition of a flave
riling to be rn^er of the land of Egypt; and in every
ftation acquiring^ by his virtue and wifdom, favoor
with God and man. When overfeer of Potiphar's houfe
his fidelity wa» proved by ftrong temptations, which be
honourably refifted. When thrown into prifon by the
artifice of a falfe woman, his integrity and prudence
ibon rendered him confpicuous, even in that dark man*
lion. When called into the prefence of Pharoah^ the
wife and extenfive plan which he formed for faving
the kingdom from the miferies of impending famine,
juftly raifed him to a high ftation, wherein hisjibiliiies-
were eminently dlfplajed in the public fefvice. But in^^
his whole hiftory there is no circumilance fo fliikxng
and interefling, as his behaviour to his brethren who^
had (old him into flavery. The moment in' which he
made himfelf kndwn to them, that moment at which
we are now to contemplate him, was the mofl critical
one of^his life^ and the moft decifive of hischaraAer.
It is fuch as rarely occurs in the courfe of human
events j and is calculated to draw the higheft attention
of all. who are endowed with any degree of fenfibility
of heart. Let us confider the featiments which Jofcph
utters in I he text under two views, each of which is ve-
ry inflru^tive to all Chriftians. I. As a difcovery of
his cordial forgivenefs of his brethren j and, II. as an
inilance of his dutiful attention to the providence of
God.

I. Ths mod cordial forgrvenefs* is^hens difplayed.
I: ihall. not recapitulate all the preceding hiilory re-

fpefting

feXXVb On the Charaaer of Jofipk 175

fpe£ting Jofeph and his brethren ; as it is well known-
by every one who has the lead acquaintance with the-
iacred writings. From the whole tenour of the narra-
tion it appears, that though Jofeph upon the arrival of'
his brethren in Egypt, made hinifelf ftrange to them,
yet from the beginning; he intended to difcover him-
ielf ; &nd fludied fo to conduS the difcovery as might
render the furprife of joy complete. For this end, by.
afTefted fe verity, he took roeafures for bringing down'
into Egypt, all his father's children. They were now
arrived there ;. and Benjamin among the reft, who was^-
his younger brother by the fame mother, and was par*
ticularly beloved by Jofeph. - Him he threatened to
detain ; and feemed willing to allow the reft to depaft.
This incident renewed their diftrefs. They all knew
their fathers extreme anxiety about the fafety of Ben-
jamin, and with what difficulty he had yielded to hi»'
undertaking this journey. Should he be prevented from
returning, they, dreaded that grief Would overpower '
the old man's fpirits -^nd prove fatal to his life. Ju-
dah, therefore who had particularly urged the
neceflity of Benjamin's accompanying his brothers,
and had folemnly pledged himfelfto their father for his
fafe retiifn, craved, upon this occarion,an audience of
the governoul" ; arid gave him a full account ofthe cir-
eumftances'x^f Jjacob's family.

Nothing. can be more interefting, and* pathetic than
this difcourfeof Ju.dah, as it is recorded int he preceding
chapter.' Little kno win g^to whom he fpoke, he paints,
ill all ' the colours of fimple anji natural eloquence*
tlk« diftreitd fituation of the aged patriarch,, haften-
ing' t6' the clofe- of life 5 long, afflidled for the
lois of a favourite fon, whom he fuppofed to have been
tprn in pieces by a beaft of prey ; labouring now under
, anxiou;5 'concern about his youngeft fon, the child of bis
old age, who alone was left alive of his mother, and

whofic*

-? V

i7« On the Charaffir of Jofepb. S. XXVI.

whom nolhiog but the calamities of fevere famine
could have moved a tender father to fend from home
and ezpofe to the dangers of a foreign land. If'we
hring him not hack ivith us^ nve Jkall bring do*wn the-
grey hairt^f thy Jer<vant our father 'with forro*w^ to the:
grave, I pray thee therefore let thy fervant abide inflead
•f the young.man^ a bondman to our lord. For honafball'
I go up to my father^ and Benjamin nofwith me ? lefl I fee
the evil that fhall come on my father:

Upon^this relation, Jofeph could no longer reftrain
himfelf. The tender ideas of his father and his fatherV
houfe, of his ancient home, his country And his kindred,,
of the diftreifes of hi:f family^ and his own exaltation,
all rufhed too (Irongly upon his mind to bear any far-
ther concealment. He cried ^ caufe every man to go-
$ut fromme ; and he voept aloud. The tears which he
/hed were not the tears of grief. They were the burft
of affection. They were the effufionsof aheart over-
flowing with all the tender fenfibilities of nature. For-
merly he had been moved in the fame manner, wlien
he firft faw his brethren before him. His b&weh yearn^
ed upon them j he fought for a place vuhere to iveep. He
v)ent into his chamber ; and then- viofhed his face^ and '
returned to them. At that period his generous plans
were not tompleted. But now, when there wasna
lariher occaiion for conftraining himfelfi he gave free-
vent to the ftrorg emotions of his heart. The firft mi-
miler to the king of Egypt was not • afliamed to fhow ■
that he. felt as a man, and a brother. He ^ v^pt aloud i
and the Egyptians » and the houfe of Pharaoh heard him.

The firft words which his fweliing heart allowed him
to pronounce, are the moft fuiiable to fuch an affedting
fiiuation which were ever uttered. — / am Jofepb i doth
my father yet live P-^-Vlh^t could he, what ought he,
in that impaflloned moment, to have faid more ? This ■

IS:

S.' XXVr. ' On the CharaBer of Jofeph. 177

is the voice of nature herfelf, fpeaking hei* own lan-
guage ; and it penetrates the heart ; No pomp of ex-
prWHon ; no parade of kindnels ; but (Irong affection
haftening to ttter what it ftrongly felt. His Bretbren
touU not anfwer him ; for tbey nj.ere troubled at his pre^
fence. Their filence is as expreffive of thofe emotions
of repentance, and flianie, which on this amazing dif-
Govery, filled their breads, jind flopped their iitteraricei '
as the few 'words whicK Jofepli^ fpeaks are expreffive of
the generous agitations which ftruggled for vent within
him/ No painter could feiz^ a more ftriking moment
for difplaying th^ charadleriftical featured of the human
heart, than what is here prefentcd. Never was thef e a '
iituation "of more tetider and virtuous joy, on' the one '
hand; nor,* on the other, of more overwhelming con-
fufion and fconfcious "guilt. In the (imple*narration of
the facred hiftorian, it is fet before us with greater
energy and higher effe^, than if ii had been wrought up' ^
withal! iht colouring of the moll admired modern elo-
qufence.' , ^

When Jofeph'hada little i^covered hlmfelf from the '
filrft tranfpoits of emotion, he proceeds tb explain his'
frtdation to his brethren- and 'to fHew them the beiKfi-
certt purf^ofes fbf which he conceived himfelf to be "^'
raifed by Prdvidence tnto power.* Tke apology which '
he ' makes in the te^t for their former cruelty is un-
conimon dnd remarkable. No*txr therefori he hot grie^ve^^
nor angry 'oHtbyourfehes that ye fold me hither j for God
did fend me' before you' to frefer^ue your poflerity in the
earth ^^ and to fa<oe your li'ves by a great deli'verance. So
noiv it toas not you thai fenfme hither but God\ and be
hath made me a father to Pharaoh^ and Lord of all his houfe^
and a ruler throvghout all the land of Egypt* This apo-
logy, was, in truth, no fatisfadlory excufe for their ~
crime. For tlio«g^ the over-ruling providence of Hea-^

178 On ibe Charaaer of Jufiph. S. XXVIl

ven had To dire^ed the qpurfe of events, as to render
their bad intentions fubfervient to a happy iiTue ; jtv
the badneis of the intention originated entirely fr#ro
thenofelves. The envy and jealoufy which they enter-
tained againft> their brother, led them to the coinmiflion
of an atrocious deed*. The deed was- voluntary ; the
crime was all their own ; and the interpofftion of Pro*
vidence in making unforeieen confequences follow from
that crime, did not,, could not, ex£u}(>ate them from
^uilt. It were an impious concTufion, that becaofe God
extrads good froa> our eviK we are not anfwerable for
the evil which we perpetrate. Goti c4mnot kg t9mptid
wib rvil, neilber Umptetb be any man, 2 James t; 13. But
the fentiment in the text is to be confidered, as a colour
which the generous humanity of Jofeph prompted him
to throw on the cordudof his brethren. He faw the
confufion with- which ihey were ' overwhelmed in his
prefence. He diverts th^ir attention from the remem-
brance of a crime which was- now wringThg their hearty
with anguifli, by reprefenting to them the happy efFe£h^
which that crime had produced. He fets them free
from all uneafmeis on his aicconnt. He calls upon them-
to rejdice in his profperity ; and inftead of dwelling
on a painful reco]le6tion of their own condudt, to join
virith him in acknowledgiAg and adoring the hand of
the Almighty^

How different is this amiable fpirit which Jofeph di(^-
eov^rsy, from. that harih and ofllentatious fuperiority.
which too often <accoiiipanies the. pretended forgivenefs
of injuries, among.thofe wbo call themfelves Chriftians I
They are ready. to (ay that, for their part,. they pardon
tbe wrongs which have been done them ; . they wiih
that the perfons who have committed them may be able
to forgive themfelves ; they leave them to God and to
ti^eir ownxonfcicncc By th$ fcverc fuggeftions which

they

S, XXVI/ Onihe Charnaer of Jofph. 1 79

they throw out, they difcover the inward bicternefs cf
iheir fpirit ; and artfully gratify refentment, at the time
¥j|j}en they profeis to ezercife forgivenefs. Whereas the
great and good man whofe character we now conGder^ ^
effaces all memory of the crimes whieh he pardons^'
He feeks to alleviate the remorfe of his brethren by an
eztenuatton of their guilt y and while he \s, preparing .
lo make their circumllances comfortable, ftudies at the-
iame time to render their minds eaiy and tranquil.

This was not merely a traniient emotion with Jofeph^ -
owing to the firft burft of affection on difcovering him-
feif to his brethren. We have a clear proofs from a re--
markable tranfa£tion which pafTed many years after
this period, x>f his difpoiition continuing the fame to the*'
end of life, k is recorded in the lad cha|fter of this *
book, that when Jacob died, his fons began to-be feiz*-'
ed with fear concerning the treatment which the^;
might I eceive from their brother. The guihy.are al-
ways fufpicious^ Confcious of their own4Mrfencfs, they
are incapable of conceiving the magnanimity of others.^
They law the bond which held the family' together,
now broken by their father's death. They dreaded/
that the refeQtment of Jofeph agjiiinft them had hither-^
to been only fuppreiTed, or concealed. 7bey /aid among
dyemfeUues^.perati'venture he 'will no'vo bate us, and requite^
all the €^il tubicb nve did unto bim. Under this apprehen*
fion, they fiift fent an humbhe meffage to deprecate his
difpleafure by the memory of their common father ;
and then appearing in his prefence, they fell down bj;-'
fore his face, profeffing themfelves to be his fervants,
90^ praying him- to forgive the trefpafs which they had'
committed againft him. But no fuch hidden refent-
ment as they dreaded had ever lurked in the foul of
Jofep^h* ' 0» ^ contrary, when he beheld his bre-
thren'-

]8o OHibtChatitaerrfJi^ff^. & XXVI.

thrcn in this atfiTe^ling fituft^ion, bereaved of their ancient
piottdor, and reduced, as ihcj imagined, to the n&-
ceflitj of holding up their hands to him for mercy, he -
was overpowered by -a tide of tender emotions. Jo^
Jeph tvept nxhiU bis brftbrenjpake unt9 htm. Thefe af-
fedUonate tears alone were fuffident to have en&red
their forgiveneis. But haftcning alfo by words to di<^
pel their alarms, he prefently added. Fear mt^fw though
ye thought roil agmnft me^ God meant stitnto good. Notu •
therefore fear yt not % I will nourijb you and your little onesi-
And ho comforted them ; and fpako kindly^ unto them.
Gen. 1. 21.

Such was the laft incident that is recorded in the life
of this eminent perfbnage, than whom you will Bnd
few-more didinguifhed by an aflfemblage of ilhlftriollS'
vi^tues; in the loweft adverfity, patient and faithful;
in the higheftfprofperity, beneiicent and generous f.
dutiful and affectionate, as ion ; kmd and forgiving, as
a brother > accom^iihed, as ^ .ftatefman; wife and'^
provident as a ruler of the land.. In fuch a charadl^r -
you behold human nature poiFcfling itshigheft honours. >
The feotiments which it infpifes, tend to ennoble our
minds ; and to ptevent their imbibing the fpirit of thofe'
hard, intere(ledy.ajid.felf-feeking men with whom the«
world abounds.

The ftriking example of for^givenelS} which the text''
displays, ought frequently to occur to our thoughts,
amidft the various occafions of provocation and offence -
which arife in our intercourfe with the world. If one fo
worthy and. amiable, in- the daystoo of his youth and
innocence, fuffered fuch cruel treatment from his bro* -
thers, ought we to be furprifed if, even from our near-
eft relations, we meet with injuftice or ingratitude ?
. Wroiigsand injuries are,' mor^ or lefs, the.portion of all.

Lile

S . XXVf. On-tbe <:bafaaer'of fofeph: i8t •

Like death, they are an evil unavoidable. No ftation
is fo high, no power fo great, no charader fo unble-
miihed, as to exempt us from tbea». In the world, un*
gratefu) men, faifc friends,^nd''vi©knt enemies aboufld*
Every wffe man ought to prepare himfelf for what he
is to encounter, in pafling through this thorny region.
He is '^Dot " to 'expc£t that he can gather grapes from^
tinftles % nor tO'^ofe-the government of his mind, be-
caufe, in the midft of evil men, he is not allowed tore*
main, like a facredand inviekbk|>erfon, untouched and '^'
uninjured.

As this view of our^fittiation ought to bltfnt the edge •
of padlon and impatience, fo the alleviating circuui-
fiances which reafon will fuggeft, ought to mollify re-
fentment. Think of the various conftru^bns which the
a^ons of men will bear^ Coniider how different the
motives of him who hath giyen us offence, may have ■
been from thofe which in the heat of paflibn we afcribe ■
to him-; how apt all men are to-be feduced by nviflak-'
en views of intereft ; ^nd -how- little^- ground we have
to complain if, upon a fuppofed interfering of interefls, •
we fuffer by others prefeiring their own to ours. Re- '
member that no opinions which you form under the
power of refetttment can be depended upon as juft ; -
and that every one loads^ the inteations of -his enemy »
wkh imaginary degrees- of malice. '

But admitting the injury y^ 'have received to be
ever fo atrociousrin itsnature, and aggravated in its cir- ^
cumflances; fuppofing . it to be ev^^ parallel to that'
'wbich Jofeph iu^ed I lookup, like him, tathat di-
vine government under which we are all placed. If'
forgivenefs be a duty which we kivow God to have re-^
quired under the moft awful fandliona, dare we draw'
upoa ourfelves the merited vengeance of that- fupejrior,'

to^ *

I^t Oh the CbaroaiT of JofepB. S. X5CVr.

to whofe clemency we are obliged dait/ to fly ? Wheir
with hard and unrelenting difpofitions-towards our bre-
thren, we fend up to heaven prayers for mercy to our-
felves, thofe prayers return like imprecations upon our
heads ; and our very devotions feal our condemnation^

The moft plaiaand natural fentiments of equity con-
cur with divine authority to enforce the c^uty which I
now recommend. Let hiiiv who has n ever in his life
done wrong, be allowed the prWil^ge of^reaiaining in-
exorable. But let fuch as are confoious^of frailties and
crimes, confider forgiveneft as a debt which they owe-
to others. Common failings are the ftrongeft le^n of
mutual forbearance. Were this virtue unknown amoifg.
men, order and comfort, peace and repofe woidd be
(Grangers to human life. Tiijuries retaliated according
to the exorbitant meafure which pailion prefcribes,
would juftify refentment in return. The injured perfon-
would become the injurer ; and thus wrongs, retalia-
tions, aDd fre(K injuries, would circulate in endfefs fue-
ceilion, till the world was rendered a- field of blood.
Of all tht paflions which invade th^ human breaft; re-
venge is the moft direful. When allowed to reign
with full dominion, it is more than fufficient to poifon
the few pleafure^ which renrain to man in his prefent
ftate. How much foever a perfon may fuffer from in-^
juftice, he is always in hazard of fuflFering. more from
the perfecutTon of revenge. The violence of an enemy
cannot infiid what is equal to the torment he creates
vo hinifelf, by means of the fierce and defperate paf-
fions which he allows to rage in his foul.

Thofe evil fpirits who inhabit the regionrof miferyv
are reprefenied as delighting in revenge and cruelty.
But all that is great and good in the univerfe, is on the
ikle of clemency and mercy. The almighty Ruler of
the wprld^ though for ages offended by the unrigh-

teottfnefc„

Si XXVI; ^ On the Charter of Jofepb. i ^

teoufneis, and- infalted by the impiety of men, is tong.
Juffering and fio'w io anger. His Son wlien he appear-
ed m our nature, exhibited both in his life and his death,
the moft iliuftrious example of forgivenefs which the
world ever beheld. If you look into the hiftory of
mankind, you will find that in tyrery age, thofe wha
have been refpe£ted as worthy, or admired as great,
have been^ diftingulihed for this virtue. Revenge
dwells in little minds* A^ noble and magnanimous fpt**
nt is always fuperior to it. It fuffers not from the inju*
Kies of men thofe fevere ftocks which others feel.
CoUeded within itfelf, it ftands unmoored by their im*
potent adults ; and with generous pity, rather than
vritb anger, looks down on their unworthy conduct;
It has been truly faid, that the greateft man on eartl^
can no fbonei> commit an injury, than a good man cair
make himfelf greater, by* forgiving^ it. Jofeph, at the
moment when we now contemplated him^had entirely;
under his power all thofe unnaturaKbrethren who had'
been guilty towards him of the moft cruel « outrage-
which men could perpetrate. He could have retained*
them for ever in that Egyptian bondage to which they
had once coniigned him, and have gratified revenge b/^
every accumiilation of difgrace which defpotic power
enabled him to infli^. Had. he a^ed this part, he
might for a while have been foothed by the pleafures*
of his high ilation. But remorfe in the end would
have ftung his fouL Cruelty would have rendered
him unhappy within himfelf, as well as- odious to^
others : And his name wouki have periAied among
the crowd of thofe contemptible ftatefnrien, whofe ac-
tions ftain the annals^ of hiftory. Whereas now,, his*
character (lands among the foremoft in the ranks of
^otlefs ' fame. His memory is, blefled to all genera-
tions* His example continues to edify the world }^ and'

be

t84 OntbeCbsn-aaeroffifi^' SiXXVI.

he himfeir fhinesln theceleftia! regions as the higbtnefs
•f tbt firmament -f and at tbe ftars for 'ever and e^er.
Let us nowy

II. CoNSiOEK the Tentiments contained in thetez^
not only as a difcovery or cordial forgivenefs, but as an
expreflion of devout attention to the condudt of Pfo-
vtdence. So now it was not you tbatfent me bitber^ but
GqJ. Remark how beautifully piety and humanity
are, in this inftance» connected together/ As we are
told of G)rneliusi the good centurion, that bis payers
and bis a/mst his devotion and his good works, came up
together in memorial before God^ To hefe w^e' p^tteive '
fraternal affcdtion and reHgious reverence, mingling ia'
one emotion within the patriarch's lieart. In a perfon
of low i^nd vulgar mind, the fenfatioiis on fuCk an oc-
cafion would have been extremely different, tobk-
ivtg back on the pad events of his life, he woukl have^
afcribedall the adverfity which he had fuffered, to the'
perverfe treatment of his ^brothers ; and all the profpe-
rity which he afterward attikined, to his owA good icon^*
du6t and wililom ; and bjr confequehce would have re-'
m^ined embittered againft the inftruments of the one,
and fiHed with pride and felf-fuiBcTiency on account of
the other. But the elevated and- noble mihd of J a*
feph rejed(^d fuch unworthy fentiments. Contem*
plkting the- hand "ofOtfd in all tliat had bdfallen him,
h^ effaced the remembrance of thofe evil deeds which
had produced his adverfity ; and for his profperity he
afie£led no pfaife to himf elf, but aferibed it entirely to
the wiU of Heaven. Lbt us take notice that this is not '
tbfe reflexion of a private, retired man ; whofe fituation
might be fuppofed to favour fuch devout meditations.
I^'is the refle£tion of one who was leading a hufy and
feducing life, in- the mldft of a court; the fevtmrite of

the

S.XXVI. OntM Charaaeroj Jofepk i^Y

the greateft monarch who was then known in the-
world. Yet hip you behold, amidft the fubraiffion and*
adulation which was paid to him, preferving the mode--
ration and(implic4ty of a virtuous mmd ; and amidft the
idolatry and falfe philofophy, of the Egyptians, main-'
taining the principles of true religion, and giving glory*'
to the God of Ifrael.

From this union of piety with humanity', which is ft>
confpicuous in the fenti^ients of Jofeph, there arifes*
one very important inftrudtionj that a devout ' regard
to the hand of God in the various events of Ufe, tends
to promote good difpofitions and ade^ibns towards-
men. It viriil be found by thofe who attend to the
workings of human naturcj that a great proportion of '
thofe malignant paflibns which breakout in the inter*
courfe of men, arrfes from confining their attention
wholly to fecond caufes, and overlooking the firft caufe
of "all. Hence, they^are infolent in profperity, becaufe^
they diicern nothing higher than their own abilities i
and- in adverfily they are peevifli and unforgiving,.-
becaufe they have no objed on which to fix their view»
but the condu^ of men who have a6lcd as their ene-
mies* They behold no plan of wifdom or goodnefs
carried on throughout nature, which can allay the dii^
compofure'of their mind, ht foon as their temper is
ruffled the world appears to them to be a continued
fcene ofdifafters and injuries, of confu fed events and of
unreafonable men. Whereas to the pious man, the-
contemplation of the univerfe exhibits-a very different
fpe^lacle. Iri the xm6fk: of feeming confufion he traees
a principle of order i and by attention to that order,
his mind is harmonized and calmed. He beholdsa
wife and righteous Governor prefiding over all the com- -'
motions which are raifed by the. tumult of conflicting^.

p^flk)ns'>'

ttS Oh tbi Chwraaer of Jofifib. S. XX Vl,

paflions and interefts ; guiding with imperceptible 2d-
fliience, the hand of this violent to beneficent pnrpoies ;
accooipltfliing unexpeded ends by the nioft improbable
meant, obliging the nvratb cf man to praife bim ;. ibme-
times humbling the mighty, fometimes exalting the
low i oixtnfnaring the nuiiked in the dnnces nvbicb tbeir
hands have "uarougbL Refpeftful acknowledgment of
this divine government, controls the difotders of infe-
rior pafflons. Reverence for the decrees of Heaven
iafpires patlenceand moderation* Truft in that perfe^
wiiiiom and goodnefs which direds all for the befl, di*
miniflies the (Kbck which worldly difafters occalTon.
The irritation of pailion and refentment, will always
bear proportion ro the agitation which we fuffer from
the changes of fortune. One who connefts himfelf
whh nothing but fecond caufes, partakes of the violence
and irregularity of all the inferior movements belong;-
ing to this ^rcat machine. He who refers alf to God,
dwells, if we may fpeak fo, in that* higher fphere where
motion begins ; he is fuhje^l \o fewer fhocks and con-
cuflions, and is only carried -along^y the motion of the
univerfe.

How canmlldnefs of forgiventfl gain p^ace in the
temper of that man who, on occafion of every calamity
which he fbfFers from ttie iM ufage of others, has " no
fan£tuary within- his -own bteaff to which he can make
retreat from their vexatibns ; who is poflefled of no
principle which is of fufflcient power to bear down the
rifing tide of peevifh and angry paiTions ? The violence
of an enemy, or the ingratitude ot a friend, the injuftice
of one man, and the treachery of another, perpetually
dwelt and rankle in his thoughts. The part which they
haye adted ' m bringing on his diftrefs, is freqoenily
more grating to him than the diftrefs itfelf. Whereas
lie who in ev^ry event looks up to God, has always in

his

S: XXVI. On tk Charaak of Jhfepb. I %T

kls view a great and elevating objed, which infpires
bim with magnaDimitj^. F-Iis mind lies open to every
Pelieving thought, and is incKned la every fuggcftion of
generofity. He is difpofed to fay with Jofeph, it ivas
noijou ibatjftit me hither, hut God ; with David, f/w
the Lord ; Let him do-iohaf^feemethgoodin his- eyes ; and
with a greater perfonage than either of thefe, the cup
nvbicb my Father hath gi*rjen me to drink^ Jball I not
drink it ^ Hence ariffes fupcriorrty to many of the or-
dinary provocations of the world. Forhe looks upoa
the whole, of his prefent life as part of a great plan,
which is carried on under the diredfibn of Heaven. I»
this plan, he views men as a£ting their feveral parts^ and
contributing to his good or evil. But their parts be
coniiders as fubordinate ones ; which^ though they may
juftly merit his aiFeflion, and may occaiionally call forth
his refentment, yet afford no proper foundation to vio-
Tent or malignant paflion. He looks upon bad men as
only the rod with vifhich the Almighty chaflens ; like
the pef!ilence, the earthquake or the (torm. In the
midft of their injuftice and violence he can pity their
blindnefs ; and imitate our bkffed Lord in prajing^
Father, /orgJ<ve thm j for thty know not what theydo^

3ERm:oi*

r 188- ];

S E^ R M O N XXVIi:

On the CHi^RACT£R of Hazael.

3 Kings viii. 12^' 13/

An J Hazael fatdy Why tutepetb my latdf And'ht an*
fujired^ Beeauji I know ihe roil that thou nitfilt do
untQ the children of IfraeL Their* Jitong holds wb
thou fet on fire^ and their young men 'wilt thou flay
tvith the /word f and nvilt daft) their children^ andrif'
vp their ivomen with child, And Hazael faid^ But
what, is thyfem/ant a do/^y that he ft>ould do ihis great
thing ?' Artd Elifljar^nfwered, The Lord^hath Jbetfxd
me that thou fiiidt he kingc^erSyfia.'

IN the days of Joram king of Ifrael flooriflied the
prophet Elifhs. Hi6 character was fo eminent, and*
bis fame fo widely fpread, that Behhadad the king of
S^ria, though an idolator, fent to ^onfult him concern-
ing the iflue of a diftemper which threatened his life,
the meflenger' employed on this occaiion was Hazael,
who appears to have been one of the princes, or chief
men of the Syrian court. Charged with rich gifts from
the king, he prefents himfelf before the prophet j and^
accofts him in terms of the higheft refpedl. During the
conference which they held together, Eliilia fixed his
eye ftediadly on the countenance of Hasbael; and di(^

cerning

.6. XXVII. On the Cbaraaer ofH^fnael. ,189

.cetoing by a pr^hetic ipirit, his future tyranny and
cruelty, he couid not contain himfelf from hurfting into ^a
flood of tears. When Hazael in fucprife, enquired in-
ta^he caufe of this fuddeBemoupn, the ju-pphel plainly
informs, him of the crimes and barbarities which he fore-
faw that hereafter he ihould comimt. The foul of
Hazael abhorred, at this time, the thoughts of cruelty.
Uncorrupted, as yet, by ambition or great nels, his in-
,dignationju-ofe at being.thought capable of fuch favage
actions as the prophet had mentioned,; and with much
warmth, he replies : But ivhaV^ is thy fer<t^ant a dcg^
jbat bejbould do this ^r eat thing. P Elifha makes no return
bu;'to point out a remarkable change which was to take
place in hiscoi^Uion ; The Lord hqth Jbeiued me that th^u
JbaitAfe king over Syria, ixi courfe of time, all that
had been predided came to pafs. Hazael afcended the
throne ; and ambition took pofleflion of his heart. IJe
/mote' the children pfljraeiin all their coajis. He oppreffed
them during fiUtbe days of King Jehoahaz ; z Kings xiij.
Z^. and, irom what is left on record of his actions,
plainly appears to have proved .what the prophet fore-
faw him to be, a man of violence, cruelty, and blood.
In this paiTage of hiftory, an obje6t is prcfented which
defer ves ourferious attention. We behold a man, who in
oneftate of life, co\jld not lookiipon certain crimes with-
out furprife and horror ; who kne^ fo 'little of himfelf
as to believe itimpoflihle for him ever to be concerned
in committing them j tl^at fame man, by a change of
condition, transformed in all his fentiments, and as he
rofe in greatnefs, rifing alfo in guilt 5 till at laft he com^
pleted that whole charafter of iniguity which he once
detefted. Hence the following obfervattons naturally
arife. I. That to a mind not entirely corrupted, fen-
timents of abhorrence at guilt are natural. II. That
notwithftanding thofc /entixnents, the mind may be

brought

n 90 On the Cbaraatr of HazaeZ S. XXVII.

brought under the dominion of the vices which it had
luoft abhorred. III. That this unhappy revolution is
Irequently owing to a change of oien's external circttm^
Ibmces and condition in the world. Thefe obfervations
arc to make the fubjed of the prefent difcourie 5 and
will lead us to fuch a view of human nature as, it is
iioped, may be of general 1I&.

I. Sentiments of abhorrence at guHt are iiatural
lo the human nrind. Hazael's reply to the prophet
'{hews how ftrongly he felt them. 7i thy fmuant a dog^
that he Jboutdio this great thing ? Is he, or Can he ever
1)e, fo bafe and wretched as to perpetrate crimes, which
^ould render him unworthy of bearing the -name of a
man ? This is the voice of human nocture, whfle it is
not as yet hardenetl in iniquity. Some vices are indeed
TDore odious to the mind than others. Providence has
wifely pointed the iharpeO: edge of this natural averlion
againil the crimes which are of moft pernicious and de-
'ftruftive nature ; fuch as ticacheiy, oppt^ffion und cm-
: elty. But, in general, the diIlin£tion between luoral good
eand dvtl is fo ftrongly marked, as to accompany almoft
every vice with fenfibie difapprobation. Prefent to any
man, even the moft ignorant and uptutoied, an obvious
inftance of injuftice, falfehood or impiety; let him
view it in a cool moment, when no paflion blinds and
•no intereft warps him ^ and you wjll find that his mind
immediately revolts againftjt, as fliamefrf and bafe, nay
as dcferving .punifliment.* Hence in reafoning on the
characters of others, however men may miftake as to
fadls, yet they generally praife and blame according to
the principles of found morality, ^

With refpedl to their own charadter, a notorious par-
tiality too generally mifleads their judgment. But \\ is
icemarkable, that 410 finner ever avows ^iredtly to hlm-

-S. XXVn. On thiCbaraaer ofliazaiL %yx

&}f that he has been guilty of grofs and downright ini-
^juity. Even when engaged by his palfions in the com-
niifHon 6f the greated crimes, he always palliates. them
to his own mind by Tome exieBualion or apology, fomc
pretended ncceffity, or fome borrowed -colour of inno-
^cence. Such power the undehiaMe dignity of virtue,
and the acknowledged turpitude of vice, poiTefs over
every human heart. Thefe fentiments are the remain-
ing impreffions of thatlaw, which was origimTlIy writ-
ten on the mind of man. They are gleams of that
light which once flione dear and fitong within us, and
which, though ft be now greatly obfcured, yet conti*
sues, to fhoot a feeble ray athwart the darkneis of hu-
man nature. — But whatever fentiments of abhorrence
at vice we may at any time entertain, we have no rear
(on to build upon thefe a prefumptuous confidence of
our continuance in virtue. For the next inftru6lioa
which the text fuggcfts i?, ^

J

II. That fuch is man*s ignorance of his own cha-
rafter, fuch the frailty of his nature, that he may' one
day become infamous for thole Tery crimes which at.
prefent he htilds in deteftation. This dbfervation is too
well verified by the hiftory of Hazael ; and a thoufand
other inftances mjght'be brought to'confirm it. Though
there is nothing which every perfon ought to know fo
thoroughly as his own heart, yet from the condudt of
men it appears, that there is nothing with which they
are \q(s acquainted'. Always more prone to flatter
themfefves than defirous to difcover the truth, they
truft to theirbcing poffelled of every virtue which has
not been put to the trial ; and reckon themfelves fe-
cure againft every vice to which they have not hither-
to been tempted. As long as their duty hangs in fpe*
cuhdon, It appears fo plain, and fo eligible, that they

can'not

-t9a OntbiCharMaerofHazaiL S.XXVII.

vCannot doubt of performing it. The fufpicion never
enters their, uiindy that in the hour of (peculation , and
in the hour of practice, their fentlments ma/ differ
widely. Their prefent difpoii^on th^7 eafilj.perfuade
themfelves will ever continue the fame ; and yet that
•difpofition is .changing wifh circumAances every mo-
Jiient.

The man who glows with the warm feelings of devo-
tion, ims^ines it impoffible for him to iopfe that fenie
» of the divine goodnefs which at prefent melts his heart.
He whom his friend has lately faved from ruin is confi-
dent that,'if fome trying emergency fhall put his gra-
titude to proof, he will rather die than abandon his be-
nefactor. He who lives happy and contented in fru-
gal induftry, wonders how any man can give himfelf
up 'to diflblute pleafure. Were any of thoie perfons
.informed by a fupenor fpirit, that the time was fhorlly
to come when the one fhould prove an' example of
fcandalous impiety, the other of treachery to his friend,
and the third of all that extravagant luxury whicLdif-
graces a growing fortune ; each of. them v/ould tdlify
as much furpriae and abhor-rence as'Hazael did upon
Jiearing the predictions of the prophet. Sincere thqy
might very potfibly be in their expi effioris of indigna-
tion ; for hypocriiy is not always to be charged on men
.whofe condu^ is inconitftent. Haeael was in earned,
when he refented with fuch ardour the imputation of
cruelty. The Apoftle -Peter was fmcere when he made
the zealous profeflion, that though he fliould go to
prifbn and to death with his mader, he would never de-
ny him. They were fincere; that is, they fpoke from
-the fulnels of their hearts, and from, the warmth of the
|)refent moment ; but they did not know themfelves,
as the events which followed plainly fltowed. So
falfe to. its principles, too frequently, is the heart of

xnanj

S. XXVII. On tbi Chwader of Hazael 193

man ; lb weak is the foundation of human virtue ; fo
much reafon there is for what tlie gofpei perpetually
inculcates concerning the neceffity of diftrufting olt-
felves, and depending on divine aid. Mortifying, I
confefs, is this view of human nature ; yet proper to
be attended to by all, in otder to.efcape the moft &tal
dangers. For» merely through unguarded conduct, and
from the want of this prudent lufpicion of their own
weaknels, how many, after the mod promifmg begin-
nings, have gradually apoftatized from every principle
of virtue, until, at lail, it has become as difficuk for one
to believe that they had ever any love of goodneis, as
it vH>uld have been once to have perfuaded themfelves
that they were to advance to fuch a height in wicked-
ne(s?

Iw fuch cafes as I have defcribed, what has become,
h may be enquired, of thofe fentiments of abhorrence
at guilt which were once felt fo ftrongly ? Are they
totaly erafed ? or, if in any degree they remain, how
do fuch peribns contrive to fatisfy themfelves in adling
a part which their minds condemn ? Here^ there is a
myftery of iniquity which requires to be unfolded.
Latent and fecrcft is the progrefs or corruption within
the foul ; and the more latent the more dangerous is
its growth. No man becomes of a (udden completely
wicked. Guil^ never (hews its whole deformity at
once J \ifMX by gradual acquaintance reconciles us to its
appearance, and imperceptibly diffufes its pojfon tbio'
all the powers of ijie mind. Every man has fome darl-
ing paflion which generally affords the fii-ft introdudlion
to vice. The irregular gratifications into which it oc-
cafionally feduces him, appear nindcrthe form of venal
weaknefles ; and are indulged in the beginning, with
fcrupuloufne6 and referve. 6ut by longer pradlice
thefe reftraints weaken, and tl\e power of habit grows.
Vol* II. K O/ie

494 On the Charaa<r 0/ H4a8fi$l S. XXVIL

One vice brings in another to its aid. Bj a (brt of na-
tural affinity thcj connedt and entwine tbemfelves toge-
ther ; till their roots coaie to be fpread wide and deep
over all the foul. When guilt rifes to be glarings coa-
fcience endeavours to remon fixate. But confciencc \%
a calm principle. PaflSon is loud and impetaous .; and
creates a tumult which drowns the voice of reafon. It
joins, befkles, artifice to violence 5 and feduces at the
fame time that it impels. For it employs the under-
ftanding to inipofe upon the confcience. ft devifes rea-
fon and arguments to juftify the corruptions of the heart
The common pra^ice of the world is appealed to.
Nice diftindlons are made. Men are found to be cir-
cunidanced in fo peculiar a manner, -as to render cer-
tain actions excufeable, if not blamelef#, which, in an-
other fituation, it is confeiTed, would have been crimi-
nal. By fuch a proce(s as this, Jthere i& reafon to be*
licvc ib.it a great part of mankind advance from fi:ep to
ilep in fin, partly hurried by pafllon,' and partly bli ded
by felf-deceit, without any juft fenfe of the degree of
guilt which they contract. By inveterate habits their
jjdgnitnt is, at length, perverted, and their moral feel-
ings are deadened. They fee now with other eyes ;
and can look without pain on evil adlions which they
toririeriy abhorrred.

h is proper, however, to obferve, that though our
rp.iive fentlments of abhorrence at guilt may be fo borne
down, or fo eluded as to lofe their influence on con*
iiadb, yet thofe fcntimenjs belonging originally to our
frame, and being never totally eradicated from the foul,
will ftill retain, fo much authority, as if not to reform,
at kaft on fonie occafions, to chaften the (inner. It is
only during a courfe of profperity, that vice is able to
c.^rry on bis delufioas without difturbarice. But, amidft

the

S. XXVn. On the Cbaraaer of Hazael i^

the dark and thoughtful fituatioBS of *life, confcience re*
gains its rights, and poers whole bitternefs of re-
morie on his heart who has apoClatised from hisorignal
principtes. We may well believe that, before the end
of his days, Hazaers firft impieflions would be made to
return. In the hour of adverlity, the remembrance of his
conference with the venerable Prophet v/ould fting his
heart. Comparing the fentinients which, in thofe his
better days, he felt, with the atrocious cruelties which
he had afterwards committed, all the honours of roy-
alty would be unable to fave him from the inward fenfe
of bafene^ and infamy.

From this view which has been exhibited of the pro-
greft of corruption, and of the danger to which we are
cxpofed of faHing from principles which once appeared
firmly «ftabliflied, let us receive ufeful admonition for
our own condu^. Let not him that girdetb on his har*
nefsy hoafi like him that putteth it off. Let no man place
« raHi and dangerous confidence in his virtue. But, lei
him that thinketh he flanJethy take heed left he falL Never
adventure on too near an approach tp what is evil. Fa-
miliarize not yourfelves with it, in the ilighteft inftances,
without fear, Liften with reverence to every reprehen-
lion of confcience ; and prefetve the moft quick and
accurate fenfibility to right and wrong. If ever yoilr
moral impreflions begin to decay, and your natural ab-
horrence of guilt to leffen, you have ground to dread
that the ruin of virtue is faft approaching. While you
employ all the circumfpedion and vigilance which rea-
fon can fuggeft, let your prayers, at the fame time, con-
tinually afcend to God for fupportandaid. Remem-
ber that froni him defcendeth every good mndjperfea gift ;
and that to him only it belongs to keefj^ou from falling,
K a and

€^6 OttJbe Cbaraaer ^f Hazael. S. XX\ II.

wtd 19 fnfentyou fault Ufs hrfore tbe prefence 9/ bis glirj
nxkb exfeeding joy, I proceed now to the

in. Ob3E hyation from the text, That the power
which corruption acquires to pervert the original prin*
ciples of men, Is frequently owing- to a change of their
circuniftances and condition in the world. How diffe-
rent was Hazael the meiTeng'erofBenhaden, from Ha-
«ael the king.; he who darted at the mention of cruel-
ty, from hini who waded in blood I Of this fad and
furprifing revolution, the Prophet emphatically afligns
the caufd*in thefe few words ; th Lord hatb Jbe^md me
tbat thou (bait he king over Syria, That crown, that fatal
crown, which is to be fet upon thy head^ ftiall flied a
malignant influence aver thy nature ; and (Kail prtKluce
that change.in thy character which now ihou canft not
|}elieve. — Whofe eKperienceofthe world is fonarrow^ as
not to furoiih him with inftances Gmilar to this, in much
humbler conditions of life ? So great is vthe influence of a
ivew ikuation of external fortune ; fuch a different tura
it giyes to our temper and affedions, t« our views and
deHres, .that no naan can foretel what Lis charad^er
would prove, ihauld providence either rile or deprels
his circumffances in a reumrkable degree, or throw him
into fome fphere of adion widely different from that to
which he has been accuftomed in former life.

The feeds of various qualities, good and bad, lie in
ail our hearts. Eut until proper occadons ripen, and
bring them forward, they lie there inadtive and dead.
They are covered up and con<jcaIed within the recedes
of our nature : or, if they ^ring up at all, it is under
fuch an appearance as is frequently miftaken, ewtn by
ourfelves. Pride, for inftance, In certain iituations,
has no opportunity of difplaying itfelf, but as magna-
nicQity or fenfe of honour. Avarice appears as neceffa-

7

S. XXyil. On thi CharaBer of Hazael. 1 97

tj and Jaudable oeconomy. What in one ftatlon of
-life would difcover itfelf to be cowardice and bafenei*
of mind, pailes in another for prudent circumfpc^Udn.
What in the fiilnefs of power would prove to be cruel-
ty and oppreflionsy is reputed, in a fuboidinate rank, no
more than the exercife of proper difcipline. For a
while, the man is known neither by the world nor by
himfelfy to be what he truly is. But bring him into a
new fituation of life, which accords with his predonn%
jiant difpoiition ; which ftrikes on certain latent quali-
ties of his foul, and awakens them inia action ; and as
the leaves^ of a Hower gradually unfoki to the fun, fo
ihall all his true charafl-er open fuH to view.

This may, in one light, be accounted not Co much
an alteration of charadter produced by a change of cir-
Gumftances, as adifcovcry brought foriJa of the real
character which- fotmerly lay concealed; ¥et^ at the
lame time, it is ta:ue that the mai^ himself undergoes a
change. For opportunity being given for certain dif-
pofitioos, which had been dormant, to exert themfelves
without reftYaint, they of courfe gather ftrength. By
means- of the afaendancy whic4i they'gain, other parts
of tie temper are borne down ; and thus an a^teraiion
is made in the whole ftrudlure'and fyftem of the foul.
He is a truly wife and good man who, through divine
affiftance, Femains fuperior to this influence of fortune
on his- character ; w-ho having once imbibed worthy
fentiments, and eftabliflied proper principles of artion,
continues conftant to thefe, whatever his circumftan-
ce^ be ; maintains^ throughout all the changes of his
lif.*, one uniform and fupported tenour of condudt ;
and what he abhorred as evil and wicked in the begin-
ning of his days, continues to abhor to the end. But how
rare is it to meet with this honourable confiftency a-
mong men, while they are pafling through the different

ilatioas

tfS On the Ckaraaer of Hazdef. S. XXVII.

ftadoos and periods of life ! When ihcj dre (ealii£ out
HI the world, before their minds have been greatij mff-
led or debaied, thej glow with generous exnodons, and
look with contempt on what is fordid and guiky. B^oi
advancing farther in life, and mured by degrees to the
crooked wajs of men i preffing through the crowd,
and the buftle of the world $ obliged tc contend
with this man's craft, and that man's (corn ; accuflom-
cd, ibmetimes, to conceal their fentiments, and often to
ftifle their feelings, they became at laft hardened in
heart, and familiar with corruption* Who would not
drop a tear over this fad, but frequent (all of human
probity and honour ! Who is not humbled, when he
beholds the refmed fentiments and high principles on
which we are fo ready to value ourfelves, birouglit to
fuch a fltamefnl iffu^ ; and man, with all his boafted
attainments of reafon, difcovered ib often to be the
creature of his external fortune, moulded and formed
by the incidents of his life !

Th e inflfahce of Hazael*s. degeneracy Teads xu to
reflect, in particlilar, on the dangers which arife from
ftations of power and greatnefs ; efpccialJy, when the
elevation of men to thefe has been rapid and fudden.
Few have the ftrengih of mind which is rcquifiie for
bearing fuch a change with temperance and lelf«com-
mand. The refpe^ which is paid to the great, and
the fcope which their condition aflfords for the indulgence
of pleafure, are perilous circumltances to virtue. When
men live among their equals, and are accuftomed to cn-
eounterthe hardfTiips of life, they are of courfe remind-
ed of their mutual dependence on each other, and of
the dependence of all upon God. But when they are
highly exalted above their fellows, they meet with few
©bje6ls to awaken ferioiis reflection, but with many to
feed and inflame their pafllons. They are apt to /epa-

rate

S. XXVII. On the Charttatr of HazaeL l99

rate their Intiereft from that of all around them ; to
VPl-ap themfelves up in their vain grandeur ; and in the
lap of indoleiice and felfidi pleafure, to acquire a cold
indifFerence to the concerns even of thofe whom tliey
call their friends. The fancied independence into which^ ,
tbey are lifted up, is adverfe to feniiments of piety, as
well as of humanity, in their heart. Taking the timbrel
and the haipy and rejoicing at the Jound of the organ ^
they fay uftto God, Def: art from us, for loe dejire nai the
kytoiuUdge of thy ivays. IV hat is the. Almighty that iif
Jhovld /er«ce him .? or *vid?ut profit fiould ive ha^*e, if
■nve pray unto him ?

But ve are not to imagine, that elevated ftations i.i
the'woild furnini the only formidable trials to which our
virtue is expofed. It will be found, that we are llabU*
to no fewer nor lefs dangerous temptations, from the op-
pofiie extreme of poverty and deprcHion.WHen men who
have known better days are thrown down into abject
fituaiions of fortune, their fpirits are broken and their
tempers foured. Envy rankles in their brcaft at fuch a?
are more fuCKiefsfuI. The providence of heaven is ac-
€ufed in fecrct murmurs > and the fenfe of mifery is read/
to pu(K them into atrocious crfmes, in order, to belter
their ftate. Among the inferior clafTes of mankind*
Craft and dilhonefty are too often found to prevail. Low
and penurious circumftances deprefs the human powers.
They deprive men of the proper means of knowledge
* and improvement ; and where' ignorance is grofs, it is
always in hazard of engendering profligacy.

Hence it has been, generally, the opinion of wife
men in all ages, that there is a certain middle condition
of' life, equally remote from either of thofe extremes of
fortune, which though it want not alfo its own dangers,
yet is, on the whole, the ftaie moft favourable both to
virtue and to happinefs. For there, luxury and prid*

aoo On, th CharaBtr cf HaztmL 8. MCVH .

on the one hand, have not opportunity to enervate ^or
intoxicate the oiind, nor want and dependence on the
other, to (ink and debafe it j there all the native affec-
tions of the foul have the freeft and faireft ezercife> the
equality of men is felt, friendfhips are formed, and
improvements of every fort are purfued with moft:
fuccefs ; there, men are prompted to induftry without
being overcome by toil, and their powers called forth
into exertion, without being either ftiperfeded by too
much abundance, or baffled by infuperabfe diiHculties ;
there a mixture of comforts and of wants, at once
awakens thetr gratitude to God» and reminds them of
their dependence on his aid > and therefore, in this
date, men feera to enjoy >ife to moil advantage and to
be leaft expofed to the fnares of vice. Such a condidoa
is recorded, in tbe book pf Proverbs, to have been the
wifli and choice , of one who was eminent for wifdom.
Rimo*ve fof from me vani/y and lies* Give me neither
pmerij nor riches. Feed me wthfood convenient for me.
Left I be full and deny tbee^ and fay ^ H^ho is the Lord?
or left I he poor andfteai, ami take the name cf my God m
^uain, Prov. xxz. 8, 9^

From the whole view which we have now taken of
the fubjedt, we may, in the firft plac^ learn the reafbns
for which a variety of conditions and ranks was efta-
bliilied by Providence among mankind. This life is^
obvioufly intended to be a (late of probation and trial.
No trial of charadters is requiiite with refpe£t to God,
who fees what is in ^very heart, and perfedlly knows
what part each ma|i would a£t, in all the poflible fitu*
ations of fortune. But on account of men thenifelves,
and of the world around them, it was neceffary that
trial Hiould take place, and a difcriminationof charac*
ters be made % in order that true virtue might be fepa-

rated

S. XXVII. On the Charaaer of Hazael. 20 1

rated from falfe appearances of k, and the juftice of
Heaven be difplayed in its final retributions ; in order
that the failings of men might be fo difcovered to them-
fel^es, as to afford them proper inftruftion, and promote
their aipendment ; and in order that their charafters'*
might be fhewn to the world in every point of view,
^hich could fumiih either examples for imitation, or
admonitions of danger. The accompHfliment of thdfe
important purpofes required, that human life fhould not
ilwajs proceed in one tenour ; but that it fhould both
be chequered with many revolutions, and diverfificd by
a variety of employments and ranks j in paffing through
which, the tou<?hftone might be applied to the charadters
of men, and their hidden virtues or vices explored.
Ha«ael mightf have appeared in hiftory with a degree of
reputation to which he was not entitled, had he con-
tinued to a6t in a fubordinate ftatidn. At bottom, he
Was falfe and unfound. When raifed higher in life, the
corruption of his heart difcovered itfelf, and he is now ,
held forth with deferved infamy, as a warning^to fuc*-
Ceeding ages.

In the fecond place we Team, from what has becil'
faid, tie importance of attending with the utmoft care
to the choice wbich we make of ouf employment and
condition in life. It hai been fliewn, that our external -
fituation frequently operates powerfully on our moral
charadler ; and by confequence that it is ftri6lly con-
ne^ed, not only with our temporal welfare', but vr\ih
our everlafting happinefs or mifery. He who might.
hav« paiTed unblamed and upright, thro' certain walk*
of Kfe, by unhappily chufing a road where he meets
with temptations too ftrong for his virtue, precipitates-
himfelf into fliame here, and into cndlcfs ruin here-
K 5 after^

toz On tii Cbaraaer of Hazati: S. XXVW.

after. Yet how often is the determination of this mod
important article left to the chance of accidental con-^
ne^ionsy or fubmitted to the option of youthful fancjr
and humour ? When it is made the fubjedl of feriotis>
deliberation, how feldom have they, on whom the de--
dfion of it depends, any further view thaji fo to difpofe
of one who is coming out into life, as that he may the
fooneft become rich, or, as it is expreffed, make his:
way to moft advantage in tiie world ? Are there no
other objects than this to be attended to, in fixing the
plan of life ? Are there no more facred and important
interefts, which ^eferve to be confulted ?— You would,
not willingly place one for whofe welfare ycTu was in-
tcrefted, in a fituation for which you. were convinced
that his abilities were unequal; Thefe, therefore, you
examine with care ^. and on them you reft the* ground
of your decliion. Be pcrfuaded that not abilities merely^
but the turn of the temper and the heart, require to be
examined with equal attention, in forming the plan of
future eftablidiment. Every one has fbme peculiar
weakneis, fonie predominant paflibn, which expofes
him to temptations of one kind more than of another.
Early this may be difcemed to ihoot j and from its firft
lifings its future growth may be inferred. Anticipate ,
its progreis. Confider how it is likely to be affected,,
by fucceeding occurrences in life. If you bring one
whom youare rearing up into a fituation, where all the
furrounding cirojmftances fhall cherilh and mature this
fatal princi^e in his nature, you become in a great mea*
fure, anfwerable for the confequences that follow. In
vain you truft to his abilities and powers. .Vice and
corruption; when they have tainted the heart, are fuffr-
cient to overfet the greateft abilities. Nay, too frc*
quently they tuna them againft the poilefTor ; and ren«-
det them the inftrumcnts. of bis more fpeedy ruin.

S. XXVn. On the Chata6ier of HazaeL 203

In the third place, we learn from the hiftory which
has been illuftrated, ntvtt to judge of true happinels,
merc'I/ from the degree of men's advancement in the
world. Always betrayed by appearances, the multi-
tuce are caught by nothing fo much as by the fliow and
pomp of life. They think every one blcfi: who ia raifed
far above others in rank. From their earlieft years they
are taught to fix their views upon worldly elevation, as
the ultimate objedl of their aims ; and <if all the four-
ces of error in conduct, this is the moft gentral.— Ha-
zael on the throne of Syria would, doubilefs, be more
fcnvied» and efteemed by the multitude a far happier
man than, when yet a fubjedt, he was employed by
Benhadad to carry his meflage to Eliflia. Yet, O Ha-
zael I how much better had it been for thee never to
have known the name or honour of a king, than to
have purchafcd it' at the expence of fo much guilt;
jfbrfeiting thy iirft and beft character; rufliing into
criines which were once thine abhorrence ; and becom-
ing a traitor to the native fentiments and didlates of thy
heart ! How fatal to thy repofe proved that coveted
purple, which was drenched by thee in fo much inno-
cent blood I How much more chearful were thy days^
and how much calmer thy nighty, in the former
periods of thy life, than when, placed on a throne, thy
, ears were invaded by day with ttte cries of the mifera-
ble whom thou hadft ruined 5 apd thy flumbers broken
by night with the fhocking remembrance of thy cruel-
ties and crimes I— —Never let us judge by the outfide
of things-f nor conclude a man to be happy, folely be-
caufe he is encompalild with wealth or grandeur*
Much mifery often lurjcs where it is lit lie fufpefled by
the world. The material enquiries refpedting ^diciij
are, not what a man's external condition is, bu' with what
difpofiiion of mind he bears it i whether he bt corrupted

104 ^" ^^ Cbaraaer nf Hazael. & XXVIL

or improved by it i whether he coodufls himfelf fo as
to be acceptable to God» and approved of by good
men. For thefe are the c!rcum(Uaces whkh make the
real and important diftindions among the conditions of
men. TJie effe£ls of thefe are to lad for ever> when alt
worldly diftin^ons (hall be forgotteiu

In the fourth place, from alt that has been (aid^ we
fhould learn never to be immoderately anxious about
our external flluation, bat to fubmft our lot with cheer*
fuhiefi to fhe difpofa? of Heaven. To make the bed
and moft prudent arrangements which we can, refpeOing^
our condition in fife, is matter of high duty. But let
us remember, that aH the plans which we form are
precarious and uncertain. After the otmoft precau* ,
tions taken by human wilHom, no man can fbrefee the
hidden dangers which may await him in that path of
life on which he has pitched. Providence chnfes for
us much more wifely than we can chufe for ourielves;.
and, from circumftances that appeared at firft mod un-
promifing and adverfe, often brings forth in the ifliie
both temporal and fpiritual felicity. Who knoweih
tffSai isgofJfor man in this Ufe^ all the days of bis ^nun
life^ tvbicb he ffendetb as a Jbad&w ? When we conii-
"der the darkneis of our prefent ftate, the imbecifitj
of human nature, and the doubtfiir and ambiguous va-
lue of all that we call profperity, the exhortation of thei
Pfahnift comes home with great force on every reflect-
ing mind, Commit thy nxioyunto thg Lord. Plalm xxxviL
5. Form thy mcafiires with prudence y but diveft thy-
felf of anxiety about the iffue. Inftead of feeking to
order thine own lot^ acquiefce in the appointment of
Heaven,, and follow without hefilation the call of Pro-'
fidence»and of duty. In whatever fituation of life

God"

S. XXVIII. On the Benefits, ^c. loj

God iball place thee, look up devoutly to Him for
grace and affiftance ; and ftudj to aft ,the part afligned
thee with a faithful and upright heart. Thus fhalt
ihou have peace within* thy felf, whlje thy courfe is go-
ing on J and when it draws towards a ciofe, with fatii^
faction thou fliaU review thy condu^. For after all
the toils and labours of life, and all the vain druggies
which we maintain for pre-eminence and diftin£lion, we
fhall find at the concluiion of the whole fcene, th^t
to fear God and keep bis commandments is tb§ %vMe of

SERMON XXVIII.

On the Bekefits to be derived from the

HOU&E of MoURKlNGr
ECCXESIASTES vil. 2, 3, 4,

// is better to go to the boufe of mourning, than to go tp
the boufe of feafting ^ for that is the end of all men, and
the Having imll lay it to his heart. Sorrow is better tbkn
laughter ; for bj the fadnefs of the countesuince the heart
»s made better. The heart <f the ivife is in the boufe
of mourning ; but the heart of fools is in the boufe of
mirth.

MAN Y\ of the maxims contained in this book of ^
Ecdefiaftes will appear ilrange fayings to the
vatti of the world* But when they fefledt on the cha«

2o6 On the BeKsfts to le dtrwed S. XXVIII.

rafter of him who delivers them, they eati not but ad-
mit that hi* tenets deferve a ferious and attentive ex*
aiDJnation. For they are not the doflilnes of a pedant^
who from an oblcure letirement, declaims. agai4ifl plea-
fures which he never knew. Thtj are not the inv^c-
tivei of a difappolnted man, who takes revenge upon
the world, by fatiriiing thole enjoyments, which he
fought in vain to obtain. They are the concluGon*
of a great and profperous prince, who had once given
full fcope to his defires; who was thoroughly ac-
quainted with life in its inoft flattering fcenes ; and
who now, reviewing all that he had enjoyed, d^ilivera
to us the refult of long experience, and tried wifdom.
None of his principles, feem, at firft view, more du-
bious and ex<:eptionable than thofe which the text pr«-
fents. To afleU that fonow is preferable to mirth,
and the boufe of mourning to the boufe of feafitng ; to
advife men to chufe moitification and fadnefs when \\
is in their power to indulge in joy, may appear harfli
and unreafonable dodtrines. They may, perhaps, be
accounted enemiqj to the innocent enjoyment of life
who give countenance to fb fevcre a fyftem, and there-
by increafe the gldom which already ffts fufficiently hea-
vy on the condition of man. But let this cenfure be
fufpendcd, until we exAniine with Care into the fpilrt
and meaning of the fentiftiems here delivered.

It is evident that the vrife man does not prefer for^
row, upon his owa account, to mirth ; or refrefenr
fediiefs as a ftat« mord eligible than joy. He confi-
ders it in the light of difcipline only. He views it with
reference to an end. He compares it with certain ini'-
^rovements which he fuppofes it to produce; when
the heart is made better hy the fadnefs of the cduntenante^
etnd the Having to hj t^ heart tvhat is the efid of all wen.

Now,

S. XXVII r. from the Haufe of Mourning* %oj

Now, if great and lading benefits are found to rcfult
from occafional Ikdnefs, thefe, fure, may be capable of
giving it the preference to fome fleeting lenfatious ^f
joy. The means which "he recommends in order to
our obtaining thole benefits are to be explained accord-
ing to the principles of found reafon ; and to be under-
ftood with thofe limitations v/hich the eaftern ftyle, in
delivering moral precepts, frequently requires. He
bids us go to the houft of mourning \ bat he does not'
command us to dwell there. When he prefers forrow
to laughter, he. is not to be underftood as prohibiting
all mirth ; as reqiiiring us to wear a perpetual cloud
on our brow, and to fequeftrate ourfelves from every
chearful entertainment o/ fecial life. Such an inter-
pretation would be inconMent with many other ex-
hortations in his own writings, which recommend tern*
perate and innocent joy. It would not fuit with the
proper difcharge of the duties which belong to us as-
members of fociety \ and would be moO: oppoiite to
the goodnefs and benignity of our Creator. The true-
icope of his doflrine in this paiTage is, that there is a
certain temper and ftate of heart, which is of far great-
er coniequence to real happinefs, than the habitual in-
dulgence of giddy and thoughtlefs mirth ; that for the
attainment and cultivation of this temper, frequent re-
turns of grave reflexion arc neceflary \ that upon this ac^
count, it is profitable to give admHUon to thofe views of;
human diftrefs which tend to awaken fuch reflexion in
the mind i and that thus, from the vkifiitudes of forrow,
wfakh we either experience in our own lot, or fynipathiae
with in the lot of others, much wifdom and improve-
ment may be derived. Thefe are the fentimentt which-
1 propoie at prelent to. juftify and recommend, as mod
fttitabie to the chara^cff of mon and of Chriftianf \ and

not

ao? Oft the Bene/lis to be deri<veJ S. XXVIH,

not in the leaft inconfiftent with pleafure, right1;p on*
derftood.

Among the varietj of difpoficions which are to be
found in the work!, fome indeed requires lets of tfai^
drlcipllne than others. There are perfons whofe ten-
der and delicate feniibilitj, either derived from nature,
or brought on bj repeated aflllAions, renders them toQ
deeply fufceptible of every mournful irapreflion;
whofe fpirits (land more in need of being fupported and
cheered, than of being piddened by the dark views of
human life. In fuch cafes, we are commanded to lift
vp tbebanJs tvbicb bang donun ; and to confirm the feeble
Ames, If. xxzv. J. Heb. zii: 1 2. But this b far from
being the common difpoiition of men. Their minds
are in general inclined to levity, much more than to
thoughtful melancholy ; and their hearts more apt to
be contracted and hardened, than to rehnt witli too
much facility* I ihall therefore endeavour to fiiew
them, what bad incKnattons their compliance with So-
lomon's advice would correct ; what good difpolitions
with refped to God, their neighbours,' and themfelves,
it would improve ; and how, upon the who1e» his doc«
trine is verified, that by the Jadnefe of the countenance
the heart is madt better* *

I BEGIN by observing, that the temper recoin-
mended in the text fuits the preient conftitution 6f
things in this world. Had man been dedined for a
courfe of undifturbed enjoyment, perpetual gaiety would
then have correfponded to his ftate ; and penfive
thought have been an unnatural intrufion. 6ut in a
ftate where all is chequered and mixed, where there
IS no profperity without a reverfe, and no joy withom
its attending griefs; where from the houfe o{ feafting
rii mufty at one time or other, pais into the houfe of

mourningy

S. XXVIII. from the Houfe ofMoUrning, zog

motirning, it were equally unnatural if no admiRion
was given to grave reflexion. The mind of man.muft
be attenipcred to his condition. Providence, whofe
wifdom is ^confpicuous in all its works, has adjufted
with exa€l proportion the inward powers to the out-
ward ftate of every rational being. It has for this
purpofe, implanted the ferious and fympathelic feel-
ings in our nature, that they might correfpond with
the viciflltudes of forrow in our lot. He who endea-
vours to repel their influence, or to ftifle them in tin^-
fealbnable mirth, a6ls a violent and unnatural part.
He drives with vain efforts againfl the current of things;
contradi^s the intentions of his Maker, and counter-
ads the original impulfes of his own heart. .

It is proper alio to obferve, that as shefadnefs of the
countenance has, in our prefent fituation, a proper and
natural place ; fo it is requifite to the true enjoyment
of pleafiire. Worldly and fenfual men often remark
not till it be toa late, that by the (ludied efforts ot
conftant repetition, all their pleafures fail. They draw
them off'fo clofe to the dregs, that they become infipid'
and natfeous. Hence even in laughter their heart is
/orro*wfu/, and the end of their mirth is heavinefs,
Prov, xiv. 13. It is only the interpofal of ferious and
thoughtful hours, that can give any lively ienlation to
the returns of joy. I fpeak not of thofe thoughtful
hours, too well known to finners, which proceed from

Silty remorfe ; and which, inffead of preparing for
ture pleafure, damp and ilcken the moment of en-
joyment ; but of thofe which take rife from the mind
retreating into itfelf, and opening to the fentiments of
religion and humanity. Such hours of virtuous fadneis
brighten the gleams of fucceeding joy. They give to
the temperate enjoyments of the pious and humane a

re6ned

^lo On rBt Eentfiu u be derived S. XXVIII.

reAi«d and delicate rellih, to which the hardened and
mftnfible are entire ftrangers. For it will be found,
that in proportion as the tender aifeftions of the .ibul
txt kept awake, how mach foever they may foine-
times diftreft the heart, they preferve it open likewise
to the moft agreeable fenfaiions. He wbo never knew
the forrows of fricndfhip, never alfo knew its joys. He
whofe heart cannot relent iii the houfe of niourning,
wi^l, in the moft Ibtlal boor of the houfe of fea(ling»
^ partake of no more than the lowed part of aniinai
picafare.— Having premiffcd thcfe obfervations, 1 pro-
ceed to point out the dire£t effe^s of a proper atten- ,
tion to the diftreiTes of life upon our moral and reli-
gious chara(^er.

In the firft place, the houfe of mourning is calcuki-
cd to give a proper check to our natural thoughtltfi^
nefs and Jeviry. The indoltnce of mankind, and their
Jove of plealiire, 4{m e&d through all charaifters and ranks
ibme degrel of averfion to what is grave and ferious.
They grafp at any objeft, either of bufinefs or amufe-
nicnc, which makes the prefent moment pafs fniootbly
away; which carries their thotights abroad,. and favcs
them from the trouble of reflecting on ihenifelves.
With too many, this paffes into a habit of conftant
diflipation. If their fortune and rank allow them to-
indulge their inclinations, they devote themfelves to
the purfuitof amufement thro* all its different forms.
The ikilful atrangement of its fucceflive fcenes, and the
preparatory ftudy for fliining in each, are the ouly ex-
ertions in which their underftanding is employed. Such
a mode of life may keep alive for a while, a frivolous
vivacity. It may improve men in fome of thofeext?;-
riour accompli Him en ts, which fparkle in the eyes of
the giddy and the vain ; but it muft link them in the

cftcem

S. XXVm. from the Houfe of Mournings an

cfteem of all the wife. It renders ihem ftrangers to
themielves ^ and ufelefs, if not pernicious, to the worlds
The/ lofe every manly priuciple. Their minds be-
come relaxed and effeminate. All that is great or re-
fpeflable jn the human character is buried under a mafs
of trifles and follies.

If fome meafures ought to be taken for refcuing the
mind from -this difgraceful levity; if fome principles
muft be acquired which may give more dignity and ftea-
dinefs to conduct, where I pray you, are thefe to be look-
ed for ? Not furely in the houfe of fcafting, where ev^-
ry objed flatters the fcnfes, and flrengihens the feduc-
tions to which we are already prone ; where the fpi-
rit of difKpation circulates firom heart to heart j and
the children of folly mutually admire, and are admiied.
It is in ihe fober and ferious houfe of mourning that the
tide of vanity is made to turn, and a new direction
given to the current of thought. When ferae affedt-
iog incident prefentsa ftrong difcovery of the deceitful-
ne(& of ^. all worldly joy, and roufes our fenfibility to
human woe j when we behold thofe with whom we
had lately mingled in the houfe of feafling, funk by
feme of the fudden viciifitudes of life into the vale of
mifery ; or when, in fad filence, we fland by the friend
whom we had loved a« our. own foul, firetchcd on the
bed of death ; then is the feafon when the woj*ld be-
gins to appear in a new light ; when the heart opens
to virtuous (entiments,.and is led into that train of re-
Jleflion'which ought to dire(:^ life. He who before
knew not what it was to commune with his heart on
any ferious iubjeft, now puts the queftion to himfelf,
for what purpofe he was fent forth into this mortal
tranfitory ftate ; what his fate is likely to be when it
coiicliides ; and what judgment he ought to form of
thofe pleafures which amufe for a little, but which he
'' now

IrS On the Benefits to be derivei & XX\nil.

BOW fees cannot fave the heart from anguiih in the
evil day. Touched by the hand of thoughtful me-
lancholy, that airy edifice pf bllfs which fancy bad
raifed up for bin), vanifhes away. He beholds in the
place of it, the lonely and barren defert, in which,
furrounded with many a difagreeable objeft, he is left
mudng upon himfelf. The time which he has mif^
pent, ttnd the faculties which he has mifem ployed,
his foolHh levity and hb criminal purfults, all rife fa
painfvl profpe£t before him. That unknown (late of
exiftence into Which, race after race, the chifdren of
men pais, ftrikes his mind with folemn awe.— Is there
no courfe by which he can retrieve l^is paff errors ?
Is there no fuperiour power to whilch he can look up
for aid ? Is there no plan of conduct which, if it ex-
empt him not from forrow, can at Feaft procure him
confolation amidft the diftrefsfui exigencies of life ?-—
Such meditations as thefe, fuggefted by the houfe of
mourning, frequently produce a change on the whole
cha rafter. They revive thofe fparks of goodnefs
which were nigh being quite exringuiibed in the diOi-
pated miod; atid give rife to principles of condu£t
nfiOre rational in themfelves, an^ more^uitable to the
human ftale, f

Jn the fecond place, impreflions pf this nature not
^only produce moral ferioufnefs, but awaken . fentiments
©f piety, and bring men into the fanftuarj of religion.
One might, indeed, imagine that the bkflings of a
ptofperous condition would "prove the moft natural in-
citements tc devotion ; and that when men were hap-
py in tbcjiifelves,and faw nothing but happinefs around
them, they could not fail gratefully to acknowledge
that God who giveib them ail things riMy f enjoy^

Yet

S.XXVni. from the Houfe cf Mourning. - 213

Yet fuch is their corruption, that they are never more
r^ady to forget their beaefaftor, than when loaded with
kis benefits. The giver is concealed from their care-
kfs and inattentive view, by the cloud of his own gifts.
When their life continues to flow in one fmooth cur-
Tent, unruffled by any griefs ; when they neither re-
ceive in their own circuiuftances, nor allow themfelves
to receive from the circiimftances of others, any admo-
nitions of'human inftability, they not only become re-
gardlefs of Providence, but are in hazard of contemn-
ing it. Glorying in their ftrength, and lifted up by the
pride of life into fuppofed independence, that impious
fentiment, if not uttered by the mouth, yet too often
lurks in the hearts of many, during their flourirtiing pe-
riods, What is the Jlmigbty that toe' Jhould fer'ue him,
and nxjbat profit Jhould ttte have if *we pray unto him ^
If fuch be the tendency of the houfe of feafting, ho\f
neceflary is it^ that, by fome change in their fituation,
men fhould be obliged to enter into the houfe of
mourning, in order to recover a proper fenfe of their
dependent ftate ? It is' there, when forfafcen by the
gaieties of the world, and le(t alone with God, that we
are made to perceive how awful his govern merit is,
how eafily human greatnefs bends before him ; and
how quickly all our defigns and meafures, at his inter-
poial, vanifh into nothing. There, when the coun-
tenance is fad, and the afFeftions are foftened by grief;
when we (}t apart, involved in (erious thought, look-
ing down as from fome eminence on thofe dark clouds
that hang over the life of man, the arrogance of pro(^
perity is humbled^ and the heart melts under the im«
preflions of religion. Formerly we were taught, but
now we fee, we feel, how much we ftand in need of an
Almighty protestor, amidft the changes of this vain

world.

214 On ibf Bemfiis io k dnvutd S. XXVIII.

world. Oyr ibul cleares to him iPi4io defpifes noty mv
4ihbQrs the affiiSion of $be affiled. Prayer Aows forth
of iu own accord if qui the felentiiyg heart, that he
may be our God, aed the God of our f rieeds in diftrefs;
that he may never forfake us while we are fojourthbg
in this land of pilgrimage ; may ilrengtben us under
its calamities, and bring us hereaft^rvtothofe babka*
tions of lefi, where we, and they whom we love, may
be delivered from the trials which all are now doom-
ed to endure. The difcoveries of his mercy which he
has made in the gofpel of Chrift» arc viewed with joy,
as fo.raany rays of ii;>ht fent down from above to dif-
pel, in fojne degree, the furroanding glpom. A medi-
ator and iiHerGifTor with thefovereign of the Untverfe,
appear comfortable names ; and the refurredtioa of the
"^jcft becomes the powerful cordial of grief. In fuch
moments as thefe, which we may juftly call happy
moments,- the ibul participates of all the pleafures of de-
votion. It feels the power of religion to fupport and
relieve. It is foftened,,.wilhout being broken. It is full
and it pours itfelf forth \ pours it felf forth, if we may
be allowed to ufe the expreffion, into the boibm of its
merciful Creator.

In the third place, fuch ferious fentiments produce
the happieft effedl upon our difpofirion towards our
fellow- creatures, as well as towards God. It is a com-
mon and juft obfervation, that they who have lived
always in affluence and eafe, Grangers to the miferies
of life, are liable to contra^ hardnefs of heart with re-
fpe6l to all the concerns of others. Wrapped up in
themfelves, and their own pleafiires, they behold with
indifference the moft afFedling fcenes of diftrefs. Ha-
bituated to indulge all their delires without controul,

tbey

^.XXVm. ^ from the Houfe of Mourning. z\%

they become impatient of the leail: provocatiao of of-
fence ; and are ready to irajDple oo their inferio^jis, as
if they were creatures of a difFerejit fpeciesirQiu theai*
fefves. Is this an amiable temper, oj fiich as bcccooes
a man I When appearing in others, do we not view
It with much difpleafure ? When im-puted to ourfelves,
can we avoid accounting it a fevere reproach ?

By the experience of dillrefs, this arrogant infeniibi-
IJty of temper is moft effedlually corre^ed ; as the
jcmembrance of our own fufFtxings naturally prompts
us to feel for others when they fuffer. But if Provi-
xience has been fo kind as not to lubje^ us to much of
this difcipline in our own lot, let us draw improvement
frotti the harder lot of others. Let us fotuetimes Hep
afide from the fmooth and flowery paths in which we are
permitted to walk, in order to view the tpilfome march
of our fellows through the thorny defert. By volun-
tarily going mto the houfe of mourning ; by yielding
t^ the fentiments which it excites^ and mingling our
tears with thofe of the afflidted, we fhall acquire that
humane fenfibility^ which is one of the higheft orna-
Hxeats of the nature of man. Perceiving how much
the common <liftrefres of life place us all on a level,
and render the high and the low, the rich and the poor,
companions xti misfortune and mortality, we lliall learn
to fet no man at nought, and, leaft of any, our afflldl-
ed brother. Prejudices will be extingui/hed, and be-
nevolence opened and enlarged, when looking around
on the multitude of men, we confider them as a band
of fellow-travellers in the valley of woe, where it ought
to be the office of every one to alleviate, as much as
poffible the common bwden.— While the vain and the
licentious are revelling in the midft of extravagance
and riot, how little do -they think of thofe fcenes of

fore

S^i6 On ih Benefits /» ie derived S. XXVIIL

fore diftrels which are going oa at that moment
throughout the world ; multitudes flruggling for a poor
fubfiftence to fupport the wife and the childrea whom
the/ love, and who look up to them with eager ^yes for
•that bread which they can hardly procure ; multitudes
groaning under iickneis in defolate cottages/.untended
ftnd unmoumed % many apparently in a better fituation
of life, pining away m fecret with concealed griefs $
families weeping over their beloved friends whom they
have loft, or in all the bitternefs of anguifh, bidding
thofe who are juft expiring the laft adieu I

May we not appeal to the heart of every good man,
■ nay ahnoft to the heart of every man who has not di-
vefted Jiinifelf of his natural feelings, whether the admif-
(ion of fuch views of human life might not, fometimes
at Icaft, fiirnifli a more worthy employmeiit to the
mind, thin that mirth of fttols, which Solomon com*
pares to the crackling of thorns under a pot ; Ecd.vii.
6. the tranfient burft of unmeaning joy ; the empty ex-
plofion of giddine(s and levity ? Thofe faJlies of jolli-
ty in the houfe of feading are often forced from a
troubled mind, like flailies from the black cloud,
which, after a momentary effulgence, are fucceeded by
thicker darknefs. Whereas compaflionate affedtions,
even at the time when they draw tears from our «ycs
for human mifery, convey faiisftidlion to the heajt.
The gracious appointment of Heaven has ordained
that fympathetic pains ihould always be accompanied
with a certain degree of pleafure ; on purpoie that
we might be more interefted in the cafe of the diflreff-
ed, and that by this myfterious bond, man might be
linked clofer to man. The inward fatlsfa^ioo which
belongs to the compaflionate affections is, at the fame
lime, heightvfiied by the approbation which they re-
ceive

S. XXVin. from the Houfe cf Meurntng, ziy

ceive from ourreafon ; and by the confcioufnefs whick
they afford us of feeling what men and Chriftians ought
to feel.

In the fourth place, the difpofition recommended
in the text, not only improves us in piety and humanity,
butlikewife aflifts^us in felf gbvernrocnt, and the due
moderation of our delires'. The houfe of mourning is
the fchool of temperance and fobriety. Every v^ife
man will find it for his intereft to enter into it fome^
times of his own accord, left otherwife he be compell-
ed tb take up his dwelling there. Seafonable interri^p-
tions of our pleafures are neceflary to their prolong*
ation. 'For, continued fcenes of- luxury and indul-
gence haften to a melancholy iflue. The houfe of feaft*
lAg too often becomes an avenue to the houfe of
mourning. SJjort, to the licentious is the interval be-
tween them J and ipeedy the tranfition from the one
to the other.

But fuppofing tfcat, by pmdent management, the
men of pleafiire could avoid the pernicious effects
which intemperance and diiTolutenefs are likely to pro-
duce on their health, or their fortune, can they alio
prevent tbofe diforder^ which fuch habits will intro-
duce into their minds ? Can they efcape that wrath of
the AJmighty, which wiU infallibly purfue them for
their fms both here^ and hereafter ? For whence, io
much as from thier unchecked purfuit of pleafure, do all
thofe crimes arife which ftain the charadersof men with
the deepeft guillt and expofe them ^ to the fevered
judgments of Heaven ? Whence, then, is the correc-
tive of thofe mifchiefs to "be fought^ but from fuch a
difcipline as fliall moderate that intemperate admiration
of the world which gave rife to th« evil ? By repair-
VoL. II. L ing

# 1 8 Oh tie Bentfiu to bt tkrived S. XXVIIL

ing fometimes to the houie of mourning, jou would
chaden the loofenefs of faocj, abate tlie eagernefs of pai^
fion» andaffordfeope to reafon for exerting herreftraiaing
powers. You would behold this world ftripped of its
falfe colours, and reduced to its proper level. Many aa
important inftruftion jou would receive from the
humiliation of the proud, the mortification of the
vain, and the fufferings of the Toluptuous, which you
would fee exemplified before .70U, in the chambers ef
forrow, of ficknefs, and of death. You would then be
taught to rejnce as though you rejoice J noty and to iveef
as though you njoeeped not i that is, neither in joy, nor
in grief, to run to excefs j but to ufe this iuorU fi m
mi to abufe it ; contemplating the fajbion thereof ms
fajftng azv^.

Moreoyer, you would there learn the important
leflbn of fuiting your mind, beforehand, to what you
had reafon . to expe6t from the world 1 a le^n too fel-
dom ftudred by mankind, and to the negleft of whi^b,
much of tKeir mifery, and much of their guilt is to be
charged. By turning away their eyes from ^he xlark fide
of life ; by looking at the world only in one light, and
that a flattering one, they form their meafures on afaJ(e
plan, and are neceflarily deceived and betrayed. Hence,
the vexation of fucceecUng dif^ppointment and biased
hope. Hence, their criminal impatience of life, and their
bitter accufations of God and man ; when, in truth,
they have reafon to accufe only their own folly. ■■■
Thou who wouldft aft Hke a wife man and build thy
houfe on the rock, and not on the fand« contemplate
human life not only in the funfhine, but in the fliade.
Frequent the houfe of mourning, as well as the hou/e
of mirth. Study the nature of thatftate m which thou
art placed i and i)ajance its joys with its forrows.

Thoo

S. XXVIH. fr^m the Houfe of Moumifig. t\^

Thou fceft that tKe cup which is held forth to the
whole human race> is mixed. Of its bitter ingredients,
exped that thoii art to drink thy portion. Thou
fceft the ftorna hovering every where in the clouds a^
round thee. ~ Be not fm-pjifed if on thy head it ihall
break. . Lower therefore, thy fails. Difmifs thy flo-
rid hopes; and come forth prepared, either to afl or
to fuffer, according as Heaven ihall decree. Thus
(halt thou be excited to take the propereft meafureii
for <lefencet by endeavouring to fccure an intereft in
His favour, who, in tbt time rf trouble^ van bide thee in
bis pavillion. ' Thy mind fliall adjuft iifelf to follow
the order of his providence. Thou (halt be enabled,
with equanimity and fteadinefs> to hold thy courfe
through life. Finally,

In the fifth place, by accuftoming ourfclves to
fuch ferious views of life, our cxceflive fondnefs for life
itfelf will be moderated, and our minds gradually form-
ed to wifh and to long for a better world. If we know
that our continiiance here is to be fliort, and that wc
are intended by our Maker for a more lading ftate, and
for employments of a nature altogether different from
thofe which now occupy the bufy, or amule the vain,
we rauft, furely be convinced, that it is of the higheft
confequence to prepare ourfelves for-fo important a
change. This view of our duty is frequently held up to
us in the facred writings ; and hence religlpn becomes,
though not a morofe, yet a grave and folemn princi-
ple, calling off the attention of men from light purfuits,
to thofe which are of eternal moment. fVbai is a man
profited if befballgain the whole nvorU.and hfi bis^wrt
foul ; if he fhall lead a life of thoughtlefs mirth on earth,
and exclude himfelf from eternal felicity in Heaven ?
L a" Worldly

lao Oh ihiBtnifits to be derived S.XXVfll.

V^orldl/ ^Sc^on, and fenfual pleafure, deprefs aH our
Wghcr powers. They form an unnatural union be-
t^ivees the human foul and this earth, which was only
defign^ for its temporary abode. They attach itfelf
too ilrongly to obje& from which it muft ibortly part.
They alienate its defires from God and Heaven, and
dejedt it with (lavifh and unmanly feacs pf death.
Whereas, by the difcipline of religious ferioufneis, it is^
gradually loofened frpm the fetters of fenfe. AiiiOied
to difcover the vanity of this world, it rifes above it^
a!^d in the hours of fober thought, cultivates a con-
^e^ion with thofe. divine an4 jiQiportal objeAs, among
which it is.defigned to dwell.

Enough* has now been faid to convince any think-
ing perfon of the ju(lice,and reafonablenefs, of the max^
itus in the text ; and to (bow, that, on various occafions,
fprrovp may be better thai laughter, Wouldft thou acquire
the habit of recolledlion, and 'fix the principles of thy
condi^di ; wouldil .thou be led up to thy Creator an4
' Redeemer, and befbrAjed.tofentimentsof piety and de-
votion; wouldft thou be acqu^i^ted with thofe mild and
tender affe^lons which delight the qompaiiionate and hu-
mane ; WQuldft thou have the pov^er of fenfual appetites
tamed and. correiled, aijd thy foul raifed above the ig-
noble love of life, and fear of death ? Go, my brother,
go— not to fcenes of pleafure and riot, not to the houfe
of feafting and mirth-*but to the filent houfe of mourn-
ing ; and adventijre to dwell for a while among ohr
jeds that will foften thy heart. Contemplate the life-
lefs remains of what once was fair and flourifliing,*
Bring home to thyfelf the yiciffitudes of life. Recal -
^the remembrance of the ftiend^.the parent, or the child,

whpp^l

i. XXVlli. /rom the Houft of Mourning. lit

iffhom thou tenderly lovedft. Look back on the days
of former years j and think on the companions 6f thy
youth, who now fleep in the duft. Let the vanity,
the mutability, and the forrows of the human eftale,
tife in full profpe£l before thee ; and though ihy coun-
ienance may be madejady thy heart Jball he made better,
*T\m iadnefs, though for the prcfent it dejedls, yetfhall
tn the end fortify thy fpiiit ; infpiring thee with fuch
ientimenis, and prompting fuch refolutions, as /liall
enable thee to enjoy, with more real advantage, the
reft of life. Difpofirions of this Mature form one part

^ of Hhe charadteT of thofe «wwrw#rj whom our SavJ^tir
hath pronotinced hlejfed ; and of thofe to- when/ It iis
promifed, that fa^ir.g in tears they Jh alt reap in jo).
Mat, V. 4. Pfalm cxxvi. 5. A great difference there is '
between being ierious and melancholy ; and a mcJan-,
choly too there is of that kind which dcfertes to be'
ibmetimes indulged.'

Religiiyn &dth) on the whoK, provided' for every
good man abundant materials of confolation and relief.
How dark foever the prefeni face of nature may appear,
it difpels the darkneis, when it brings into view the entice
Q^ftem of "things, and extends out fui'vey to the whole
kingdom of God'. It'repfelcrits what we now behold
as only a part^, and a fhiall part, of the general order.
It aiTureS usV thsrt though here, for wife ends, mifc ry
and ibrrow^are permivted-k) hav6 place, thefe tempo-
rary evils (ball, in the end, advance the happi'neis of all
who love God, and are faithful' to their duty. It

. fliews them this mixed and confufed fcene vanirtiing by
degrees away, and preparing the introduction of that '
ftaie, where the houfe of mourning (ball be Aiut up for
ever ; where no tears are feen, and no groans heard i
where no hopes ' are fruftrated, and no virtuous con-

nedioift *

tft Oh tie dMnt G^wrtimifU, tic. S. XXIX.

pedtioatdlffolved ; but where, under the tight of the
divine countenance, goo^neft fliall flourifli in perpetual
felicitj. Thus, though religion may occafionaly chaftea
our mirth with fadneis of countenance, yet \inder that
iadneik it allows not the hearts of good men to fink. It
ca])j upon them to rejoice, becaufi ibe Lord reigmtb nvh»
is their rock, and the moft high God who is tbeir redeem^
tr. Reafon likewife joins her voice with that of reli-
gion ; forbidding us to make peeviih and unreafonable
complaints of human life, or injurioufly to afcribe to
.it more evil than it contains. Mixed as the prefent ilaie
is, ihe pronounces, that generally, if not always, there
is more happineis than mifery, more pleaiure than
*pain, in the condition of man.

SERMON XXIX.

On thr* divine Governmint of the Pas-
siOKs of Men.

Psalm Ixxvl. to.

^urtlf, tbe wdtb of man Jhall praife tbee \ the remain*
dtr of viratb fbalt tbou reftrain,

THIS Pfalm appeals to have been compofed on
occafion of fome remarkable deliverance obtain-
ed by the Jewifh nation. It is generally undcrftood

to

S. XXiXb ' af the Tajftuns of tifH.' tl^

to haVff feeeii written in the reign of Hezeklab, and to
r^fer to the formidable invafion of Jud^sa by Sennache-
rib ;- when the angel of th^ Lord, in one night, di(^
comfitted the whole Aflyrian hoft, and fmote theiu
with fudden deftru^lion. To this interpofition of the

' divin'e arm, thofe expreflions in the context may na*
Uirally be applied j Then brake he ibe arroiAjs of the hirw,
thejkield, the f 'wordy and the battle. Tie Jijut-hearted
etrefpoikd j they havejlept their fieep ; and none of the
men of might have found their hands. At thy rebuke,
O God iif Jacobs both the chariot arid the horfe are caji
into a deadfleep. In the text, we have the wife and
religious rtfleftion of the Pfalmift upon the violent
deiigns which had been carried on by the enemies of
his country, and upon the iffue to which Providence
had brought them. Surely, the wrath of man fhallpraife
thee. By the lorath of man ^ we are to underftahd aH
that the impetuofity of human palTions can devife or
execute; the proje£ls of ambition and refentment, the
rage of perfecution, the fury of war ; the diforders
which violence produces in private ]ifi?> and ihe pub-
lic commotions which it excites in the world. All thefe
jhalt praife Gody not with their intention semi defiga)
nor by tieir native tendency ^ but by thofe wife and
good purpofes, which his providence makes them ac-
compliih ; from their poifon extradling health, and con-
verting things which in (hemfelves are pernicious, Into
inftruments of his glory, and of public benefit : So that
tliough the 'wrath of man nu^rketh not the righteoujnefs of
God, iCis nevertKelefs forced and compelled to minifter

" to his praife. * The Pfalmift adds, the remainder of

wrath Jhall thou refrain ; that is, God will allow-

fcope to the wrath of man as far as it anfwers his

good purpofes, and is fubfervient to bis praife i the re!l

' of

J«4: On the divine Govirnment S XXI3t

•f It fliall be curbed and bound up. When it would
attempt to go beyond its preicribed Jinait, he fays to k^
fts to the waters of the ocean, Hithtria fbaU thou comer
iut no furtberi and ben Jbali thy proud luaves he
Jlayid.

All this fliall be full/ verified and declared bj the
laft ifiue of things ; when we ihall be able more clear^
\f to ^race the divine adniiniftration through ksfeve^
' ral ftepsy by feeing^ the confummatioa of the whole-
In fome, cafes, it may be teferved for ^is period, to
vnfold the myfterious wifdom of Heaven. But ia ge-
neral, as much of the divine conduct isat prefent masi-
feft, as gives juft ground for the aifertioq in the text.
In the fequel of this difcourfe, I fliall endeavour to il-
hiilrate and confirm it; I fhall fhow in what manner
the wrath of man is m^de to praife the power, the wif-^
doxn, the judice, and the goodneis of God«.

I BEGIN with this oBlerv^tibn, That in order toao-
complifti the great purpofes carried on by the Govern-
ment of the Univerfe, it is neceflary that the divine per*
fe£lions be difplayed before mankind^ in a fenfible and
ftriking manner. We are not to conceive the Su-
preme Being as hereby feeKihg^ praile to himfelf, from
a principle of oft'entation or vain glory. Independent
and felf-fufficient, he refts in the enjoyment of hb own
beatitude. His praife confifts in the general order and
welfare of his creation. This end cannot be atrained,
unlefs mankind be made* to feel the fbbje^ion under
which they are placed. They muft be taught to ad-
mire 'and ^dore their fovereign. They muft be over-
srwedby the view of a higb band, which can at plea-
fure controul their adtions, and render them fubfcr-
vjent to purpofes which they neither, fore fa w nor in^
tended; Hence the propriety of God's making the

S. XXIX. tf/ the Pajfions of Men. 22$

■ ivr/itb of man io praxfe him. We eafily conceive in
what manner t)ie heavens and the earth arc faid to
praife God ; as they are (landing monuments of that
fupreme perfection whi^h is difplayed in their creation.
The virtues ©f good ' men 6bvioufly praife hiny, by
e^thibiiing his image, ahd reflefting bac4t hir gfory.
Bb^ when even the vices and inordinate palfions Of
b^d men are made to praife him^ in Confequencc of the
ufeful purpofes which they are compelled to accom- *
plifh, this, in a particular manner, diftinguidies and
fignalizes a divine hand ; this opens a more wonderful
profpedl of the adminiftration of Heaven, than if all its ^
fubjedls had heen loyal and willingly obedient, and the
courfe of human a^arrs had proceeded in a quiet and '^
le^lap lenour.- ♦ ^

r. *f ji E tvratb of m/in 'redounds 16 the praife of df- '
vifie power. It brings it forth with full and awful
luftre, to the view of mankind.' To reign with fpve-
reign command imidft the moft turbulent and diforder-
edftateof things,both iii thif natural and moral world, •
i^jhe pfe€ufiar gFbry of orhnipdtence: Hence God
5$ defcribed -in Scripture asf//ri«^w/ l/^r^/eo^, r/^i/Tg^ on
the imt/gs of' the *u'ifidf ^tuelHng fn the darknefs and the
t^pipefl I that is; making- the moft violent pov^fers in
the unlverfe -minifter to his will, giving them fcope or
reftraining them; according as fuits the ' purpofes of his
dominion. As hejiills^ at his pleafure, ti^* rag tig of the
feas^ and the noife of their wiw^j, in- like 'manner, be Jiills .
the tuf^uUs of 'the people, W^en 'the paflions of men '
are moft inflamed ^ and th'^ir defigns juft ripe for •
burfting into fextstution, oftfen by 'fom6 une^^pefted in-
ferpbfition, he calls upon the world tb obferve that '
th'i^re is one higher than the higheft on eartrh^ who can
^ftrate' their devices in st moment^ and command the
L 5 , ' emtb

mm

z%6 On the divine Gwtnmnt S.XXIX.

tmrA iobtfliHhifvn bim. Proud fleets, deftined to
carry deftnidion to neighbouring kingdoms, may coyer
the ocean. He blows with his wind, and they are
fcattered. Mighty armies may go forth to the field in
all the glory of human ftrength ; but the iflues of battte
are with him. He fufpends on high the invifible balance
which weighs the fate of nations. According as the
ftale inclines, he gives to fome flight event the power
of deciding the coated. He clouds the fkks with dark-
neis, or opens the windows of heaven to let forth their
flood. He deje& the hearts of the brave with fudden
terror, and renders the hands of the ftrong weak and
UBperforming, at the critical moment A thouiand
unfeen minifters ftand ready to be the inftruments of
his power, in humbling the pride, and checking the ef-
forts of the wrath of man. Thus, in the inftance of
haughty Sennacherib and that boafted tempcft of wrath
which he threatened to pour upon all the Jewifh na-
tion; J wili pui my imk, fays the Almighty ^/n ihy noje,
and my hridle in tiy lipSy andlimll turn thet bach by the
'way by v}bicb ibou camejt, X Kings xix. aS. In that night
the deftroying angel fmote the hoft, and he departed
Hffith Jbame^if face t9 bis own land, Wben the btatben
rage^ and the people imagine a vain tbing ; vtben tbg
bingscftbe earth Jet tbemfelves^ and its rulet^s take coun-
fei together j He that -fitteth in the Heavens Jball laugb ;
the i»rd Jball t$Id tbem in der'tftm, Pfalm ii. i, 2« 3.

II, The. nvratb of man is made to praife the wifHom
as well as the power of God. Nothing difplays more
remarkably the admirable counfel of heaven, than its
arranging the train of events in fuch a manner, that the
unruly paflions of the wicked ihall contribute to
overthrow their own defigns. Hiftory abounds with

examples

S.'XXIX. 9f the Pajfions of Men. izj

examples of their being rendered the URConfcious mi-
nifters of Providence, to^ accomplifli purpofes dire^ly
oppofite to thofe which they had in view. Thus the
cruelty of the fons of Jacob, in purfulng the deftraflion
of their brother Jofeph, became the means of effefling
his high advancement. Thus the wrath of Pharaoh
againft the Ifraelites, and his unjuft attempts to detain
them in bondage, proved the occafion of bringing them
forth from the land of flavery, with fignal marks of
the favour Of Heaven. Thus the inhuman plan which
Haman had formed for ruining Mordecai, and extirpa-
ting the whole Jewifh nation, paved the way for Mor-
decai's high promotion, and for the triumph of the Jews
over all their enemies.

After this manner the Almighty fnareib the wcked
in the 'works of their bands i and ere^ his own coun-
fel upon the ruin of theirs. Thofe events, which, view-
ed apart, appear as fpots in^ the divine adminidration,
when confidered in conhedlion with all their confer
quences, are often found to give it additional luftre;
The beauty and magnificence of the univerfe are much
heightened, by its being an extenfive and complicated
fyftem ; in which a variety of fprings are made to
play,- and a multitude of different movements are,
with moft admirable art, regulated and kept in ordev.
Interfering inlerefts, and janing pafllons, are in fucfa
manner balanced againft one another ; fuch proper
checks are placed on the violence of human pui^uits ;
and the *wrath tf mah is made fp to hold its iiourie,
that how oppofite foever the fevejal motions feem to
"be, yet they concur and meet at laft in one direftlon.
While, among the multitudes that dwell on the face
of the earth, fome arefuboiifUve toihe divine autho-
rity \ fome rife up in rebellion againft it ; others ab-
sorbed

228 Off tbe dfviM Gowrttmini ^ S. XXIX.

{.: ' cJ in their pleafures and purfuits, are totally ia-
ati.:riivf. 10 it ; they are all fo moved by an impcrccp-
tille ii f^u.nce froai above, that the zeal of tbe dutiful,
the wiiith of the rebellious, and the indifFerence of the
carekiS, contribute finally to the glory of God. • All
are governed in fuch a way as fuits their powers, and
is confident with rational freedom, yet all are fubjeded
to the neceflity of fulfilling the eternal purpofes of-Hea*
ven. This depth of divine wifiiom- in the adminiftca^
tion of the univerfe, exceeds all huooan comprehen*
(ion, and affords everlafUog.^ fubje^t of adoratioiLand.
praife.

111.' The ivratb of man praifes the juffice of God^
by being employed as the inftrument of inflifting..
punifhment upon fihners. Did bad men trace the
courfe of events in their Hfe with attentive eye, they-
mfght eafily difcoverthe greateft part of the difafters-
which they fuifer to be brought upon them by thelrr
owQ ungoverned paffTonsr The fuccefl&n of caufes-
and effedts is fo contrived by R-ovidence,.' that the -
wrath which they meant to pourforthjon others^, fre?
quenlly recoili by^ its effc^s, upon themfclves. But;
foppoiiiig them to efcape thofe external nilfchiefs which^
violent paffions naturally occalibn, they canaot evade.
the internal milery^ which they produce. The. confb-
tat ion of things, is framed with fuch profound wifHom,.
that the divine Javrs, in every event, execute them-
felves againft the finner, and carry their landtioiwia-.
their own bo(bm. The fupreme Being has no occauon
to unlock the prifonsof the deep, or to call down the
thunder from heaven, iii order to punilh ihewratkaf*
man. He carries on the adnaJnidration of juftice with,
norev fimpjicity and dignity. It. is fufficient that he-

».XXIX. ofthePajgUnsofMett. " 2:9^

aUovr thofe fierce pafllons which render bad men the
difturbers of others, to operate on their own heartsi
He delivers them up to ihemfelves, and they become
their own torihentors. Before the world they may
difgjilfe their fufferkigs; but it is well known, that to '
be inwardly torn with defpite, revenge and wrathful
paffions; is the moft intenfe of all mifery. hi thus con-
nedting the punishment with the crime, making their
0vm tvickednefs to reprvOe them, and thm hackfiidingt
to corred them, the avenging hand of a righteous gover-
nor is coflfpicuous ; and thus the obfervation of the
Pfalmift is fully verified j the nmcked haw drawn oat
their /nvord and bent their Apw, to caft dovnrthe foon
and needy ; hut their ftvord JhaH enter into their o*utt*
heart, Pf. xxxvii. r4y 15..

The nwatb of man alfo praifes the juftice of God"-
IB the punifhment of other criminals, as well as of the
wrathful themfelves. Ambitious and lawlels men are
let loofe upt)n each other, that without any fupernatural
interpofition, 'they may fdfil the juft vengeance of
Heaven, in theip mutual deft ru^ion. They- may occ*-
fibnaliy* be. cemented together by confpiracy againft
the juft;. but as no firm nor lafting bond can unite
them, they become at laft the prey of mutual jealoufy,
flrife and fraud. For a time they may go on, and
leem to profper. The juftice of Heaven may appear
to flumber j but it is awake ; and only waits tiH the
meafure of their iniquity be fulL God reprefents
hinifelf in Scripture as fometimes permitting wicked-
nels to arife to ah overgrown height, on .^urpofe that
its ruin may be greater,, and more exemplary. He faya.
to the tyrant of Egypt, that for this caufe he had raifed
bimiup^ that is, had allowed him to profper and be
exalted^ that he mi^tjhrw in him hit f^wer ; and thai

ii^-

M%o On ibt £vbu G^verfiment S- XXDL

ifis nam mgbt h iicland thrwghtmt ail 4he earth, Exod.
ix. 1 6. The divine adminiftration is glorified in ijie pu-
Difliment contrived for the workers of iniquity, as well
as in the reward prepared for the righteous, tbif it
iht purpofe wbicb the Lord bad ^urpofed upon ail the
earth j and this is the band that is ftreiched forth o^jer dl
the nations. If. xiv. a6.

IV. The 'wrath of man is made, to prsdfc the good-
neis of God. This is the moft unexpeaed of its ef-
fefts ; and therefore requires to be the moft fully il-
Ittftrated. All the operations of the government of the
Deity may he ultimately refolved into goodnefs. His
power, and wifdom, and jullice, all conduce to general
happtneis and order. Among the means which he
ufes for accoroplifliing this end, it will be found that
the wrath of man, through his over-ruling direffioni"
pofftiTes a confiderable place.

Firft, it is employed by God as an ufeful inftrumeat
of difcipline and correAion to the virtuous. The
ftorms which ambition and pride raife among mankind,
he permits with the fame intention that he fends forth
tempells among the elements j to clear the atmofphere
of noxious vapours, and to purify it from that corrup-
tion which all things contrail by too much reft. When
wicked men prevail in their defigns, and exercife the
power which they Have gained with a heavy and op»
preiTive hand, the virtuous are apt to exclaim, in
bitternefs of foul, Where is the Lord ? and where the
fcepter of righteoufnefs and truth ? Hatb God forgotten
to he gracious ^ or doth he^ indeed fee, and is there
know/edge in the moft high /'—Their oppr^flbrs are in
truth, no more than the minifters of God to them for
good. He fees that they fiand in need of corredtioa,

and

S. XXIX. e/" ^^ PaftQHs pf M€$u as I

and therefore raife$ up enemies agamft them, in order
to cure the intemperance of profperity j and to pro-
dace in the ierious hours x>f affli^ion, proper reflections
npon their doty, and their paft errors.

In this light the difturbers of the earth are often
reprefented in Scripture ; as fcourges in the hand of
God 9 employed to infli£t chafiiiement upon a degene-
rating people. They are commiflibned for the execu-
tion of righteous and wife purpofes, concealed from
themfelves j and when their commiflion is fulfilled,
they are recalled, and deftroyed. Of this we have a
remarkable example in the ufe which God made of the
king of Aflyria, with refpedt to the people of Ifrael.
/ ^11 fend bitn againfi an hypocritical nation^ andagainft
the people of my tjurath will I give him a charge^ to take
the f poll, and to take the prey. Howheit, he meaneth not
fo J neither doth his heart think fo ; hut it is in his heart
to deftroyy and cut off nations not afenv* Wherefore it
Jball come to pafsy that ivhen the Lord hath performed his
whole *work upon Mount Zion and on Jerufalem^ I *will
punijb the fruit of the flout heart of the king of Affyria^
and the glory oj his high looks. If. x. 6, 7, i2. In vain
then, doth the wrath of man Y\U itfelf up againft God.
He faith y hy the flrength of my band I have done it, and
by 0iy Hvifdomy for I am prudent. Shall the axboaft itjelf
againfi him that beweth therewith? or Jkall the faw
magnify itfelf againfi him that Jbaketh it? All things,
whether they will it or not, rouft work together for good
to them that love God, The wrath of man, among the
reft, fills up the place affigned to it by the ordination
of Heaven. Th^ violent enemy, the proud conqueror,
and the oppreffive tyrant poflels only the fame ftation
with the famine, the peftilence, and the flood. Their
triumphs are no more than the accomplifliment

tjt OntbedMniGo€irrOiunt S.XXI^L

of God's correction ; and the remainder ^ of their tjorath
(ball be rejirmn.

S EC o N DLT, God makes the tforath of man contribnfe
to the benefit of the virtuous, bj rendering It the means
of improving, and itgnaliaing, then- graces ; and of raif^
ing them therebj, to higher honour and glorjK. Hati
human affairs proceeded in an orderly train, and no
oppofition been made to religion and iFirtue by the vio-
lence of the wicked^ what room would have been left
for fome of the higheft and moft generous exertions
of the foul of man ? How many ihining examples of
fortitude, con&ncj, and patience, would have been
loft to the world ? What a field of virtues peculiar to
a date of difcipline had Iain uncultivated ? Spirits of a
higher order poiTefs a ftate of eftabliihed vfrtue, that
ftapds in need of no- fuch trials and improvements.
But to us, who are only under education for fueh a
date, it belongs to pafs through the furnace, that our
ibuls may be tried, refined^ and brightened,- We may
(land the confil^, that we may be graced and crowned
as conqi^erors.. The ^ivratb of man opens the field tO
glory ; calls us forth to the moft diftinguifhed exerdfe
of a^ive- virtue, and forms us to all thofe fuSering
graces whicb aroanaong. the higbeftrornaments of the
human foul. It is'thus, that the illuftrious band of
true patriots and Jicroes, of confeffors and martyrs,
have been fet forth to the admiration of all ages, as
tightsoftbe luorldi while the rage and fury of ene-
mies, inftead of bearing them down, have only /erved
- to exalt and dignify them- more*

Thirdly, the nxirarb «/"wfl;f is^ofttn made to ad-
vance the temporal profperitv of the righteous. Th'e
•ccafional diftreflb which it brings upon th^m frequcn^

ly

S.XXTX. cf the Paffims of Men. Jjfj

\j lay the foundation of their future fuccefs. The
▼iolence with which wicked men purfue their reledt-
ment, defeats its own purpofe ; and engages the world
on the fide of the virtuous, whom tliej perfecute.
The attempts of malice to blacken and defame theifi^
bring forth their characters with more advantage, to
the view of iropartia^ behoMer*. The extreipities ta
which they are reduced by injuftice and oppreCon,
rouze their courage and activity f and often give occa-
fion to fuch vigorous efforts in their juft defence, as
overcome all oppofition, and terminate in profperity
and fuccefs. -Even in cafes where the turath cf man
appears to prevail over the peaceable and the jufl, it
is frequentfy, in its iffue, converted into a bleffing.
How many have had reafoo to be thankful^ for being,
difappointed by their enemies in defigns which they
earneflly purfued, but which, if fuccefsfully accom^
pliihed, they have afterwards feen, would have occa-
sioned their ruin ? Who is nvife and luitlohfir'oe thefr
things, e*uen he /ball under ftand the Hyvin^kindnefs of
the* Lord. Pf. cvii. 34.

While the 'wrdth of man thus praifes God by the
advanta^ges- which it is made to bring to good men, a»«
individuals, the divine hand is equally apparent in the
fimilar effeds which it is appointed to produce to na-
tions and focieties* When wars and comnwiions fliake
the earth, when fadHons rage, and inteftine divifions
embroil kingdoms that before were fidurifhing, Provi-
dence feems, at- firft view, to have abandoned public
affairs to the mifrule of human paffions. Yet from the
Hiidft of this confufion order is often made to fpring %.
and from thefe mifchiefs lading advantages to arife.
By fuch convulfions, nations are rouzed from that dan-
gerous lethargy, into which flowing^ wealth, long peace^.

and

134 On the dMnt Govenmui S. XXIX.

aad growing effemmacy of manners had funk them.
They arc awakened to difcem their true interefts j and
taught to take proper meafures for fecurily and de-
fence againft all their foci. Inveterate prcjudicci are
correfted j and latent fources of danger are difcovered.
Public ipirit is called forth ; and larger views ^ natio-
nal happiness are formed. The corruptions to which
every government is liable, are often reaified by a fer-
ment in the political body, as noxious humours in thr
animal frame are carried off by the fhock of a difeafe..
Al tempts made againft a wife and wclleftabliiSed civif
conftitution, tend in the iffiie to ftrcngthen it j and
the diforders of licentioufnefs and fadioa,, teach mea
^more highly to prixc the bleffing?^ o£ tranquillity and
legal protcftion.

Fourthly, the wra/iir of marr^ when it breab
forth in the perfecution of rehgioo, praifes the divme
goodnefs, by being rendered conducive to the advance-
ment of truth and propagation of religion in the world.
The church of God, fince the days of its infancy, hath
never been entirely exempted from the wrath of the
world ; and in thofe ages, during which it was moft
expofed to that wrath, it hath always flourifhed the
moft. In vain the policy and tlie rage of men united
their efibr^ to extinguifti this divine light. Though
all the four winds blew againft it, it only ftione brigh-
ter, and flamed higher. Manj ivaters could not quench
it ^ nor ail the floods dro<wn it. The conftancy and for-
titude of thofe who fuffered for the truth, had a much
greater elFedt in increafing the number of converts, than
all the terror and cruelty of perfecutors, in dimlnilh-
ing it. By this means the tvratb of man was made to
turn againft ttfelf, to the deftrudtion of its own purpofe ;
like waves, which aftauUing a rock with impotent

. furyj

S.XXIX. •J tbt Paffions tf Mul. 235

furjy difcover its Iromoveable ftability^ while ihe/ dafh
theuifelves in pieces at Its feet.

I SHALL only add one other inftance of the njorath
§ffnan praiiing God, hj accomplifliing ends of oioft
extenfive benefit to mankind. Never did the rage and
malice of the wicked imagine that they had obtained
a more complete triumph, than in the death ofjefiis
Chrift. When they had executed their purpofe of making
him fiifFer as a malefadlor, they were confident that
they had extinguillied his name, and difcomfitted his
followers for ever. Behold how feeble are the efforts
of the wrath of man againft the decree of Heaven I
All that they intended 10 overthrow, they moft effec-
tually eftablifhed. The death of Chrift was, in the
counfels of Heaven, the fpring of everlafting life to
the faithful. The cro(s on which he fuffered with
apparent ignominy, became the ftandard of eternal ho-
nour to him ; the enfign under which his followers
aflembled, and triumphed. He who, at his pfeafure,
refirains the remainder o/wraib, {uffertd the rage of our
Saviour's enemies to fuggeft no other things to them
than what, long before, He had determined, and his
prophets had foretoki. They all confpire to render
the whole fcene of Chrift's fufferings exactly conform-
able to the original predi£ted plan of divine mercy and
goodnefs ; and each of them contributed nis fhare to
accompHfli that great undertaking, which none of them
in the leaft underftood, nor meant to promote. ■

So remarkable an inftance as this, fully afcertained iiT
Scripture, of the tvrash of man miniftering to the de-
{\^Ti% of Heaven, ought to be frequently in our eye ;
as an exeniplification of the conduct of Providence
in many other cafes, where we have not fo much
light afforded us for tracing its ways.

By

Sj6 Oh ihe dMtte Government S. X5I32.

By this indu^on of particulars, the dodh-me con^
tained in the text is plainly and fully verified. We
have feen, that the diforders' which the pride and paf-
fioa» of menoccaiion in the woridy though they take
rife from the Corruption of human native in this fallen
ftate, yet aHe fo' over-ruled by Providence, as to re-
dound to His honour and glory who governs'all. They
ilbiftrate before the worfd the divine perfe6tion9 in the
adminiftration of the univerfe: l^hey ferve the pat- .
pofe» of moral and religous improvement to the fouls
of men. By a fecret tendency, they advance the wel-
fare of thofc whom they appear to threaten with evil
Surely f O Co J I. the wrath of man fliidt praife ihee;
the remidnder of wrath Jbali thou rejlrain,-^ln thy hand
It is ; and thou never ietteft it forth buvin v^eight and .
meafure. It is wild and mtraftable in its nature ; bat
Thou tameft it. It is blind and headlong in its impulie;
but Thou diredleft it. It ftruggles continually to break
its chains 5- but Thou conffeeft it y Thou relrenched
all the fuperfiuity of its fury. Let us now confider,
what improvement is to be made of this meditation on
the ways of Providence.

Iif the flrft place, let it lead us to a relTgous con-
tfegiplation of the hand of God in all the tranfadtions
of the woE^. In the ordinary courie of human afBiirs,
we behofcM very mi?ed and bufy fcene ; the pa(fi'6ns
of men varioufly agitated, aild new changes dailytakingx
phce upon this ftagc of time. We behold peace arid
war a4terBa*el)t returning ? the fortunes of private men
rifing and falling y and dates and natkins partaking of
the fame viciflitude. In all this, if we attend only to
the operation of external caufes, and to the mere rota-
tion of events, we view no more than the inanimate
fart of nature i we (lop at the furface of things ; we

contemplate

«.JCXIX. of the Pajfions of Men. I37

CQQtempIate^.the great fpedtacle which is prefented to
lis, not with the eyes. of rational and intelligent beings.
The Jife and beauty of the univerfe arifes from th.e •
.yiew of that wifdom and goodnefs which animates and
condudts the whole, and ^unitejs all the parts iii one
great defign. There ]s an eletnal mind who puts ali^
thofe wheels in motion ; himfclf jreouiining for ever aX
reft. Nothing is void of God. EveJH in the paffions
and ragings of men, He is to be fqund; and where
Aey imagine they guide thcmfelvei?, thay are guided
and controuled by his hand. What folemntthoughts
and devout affedions ought this meditation to jinfpjre ;
when in viewing the affairs of the world, we attend
not merely to the aflings of men, but to the ways of
God I and confider Qurfelves, and ail o^r^coiicejns, as
included in his high ^d^piniftrfikUon {

In the fecond place, the do^rioe which has been
illuflrated Ibould preveni.us from cenfuring Providence*
pn account of any feeming diiarderj and evils which
at prefent take place in the worlds The various in* .
fiances which have been pointed out in this xiiicourfe,
of human p^ilion and wickednefs rendered fubiervient
to wife and uieibl ends, give us ;the higheft reafon to
jconclude, that in all other cafes of feeming evil, the
like ends are carried on. This ought to fati^ oi:tr mind,
f ven" when the profpe6l is moft dark and qifcouragc-
ing. The plans of divjne wifdom are ioo large and in-
.pomprehenfive to be difcerned by us in all their extent $
and where we fee only by parts, we muft frequently
i>e at a lofs in judging of th^ whole. The tjuay of God
if in the feuy and his path in the great n»»ters ; his foot"
fteps arenotkno^n. Pf. Ixxvii. 19. But although thou
foy0 '^w# fimfi not fee bim^yet judgment is Before him ;

thtrefort

tj9 On tbi Avine (Swemment S. XXtX.

ibertfori truft tbou in bim. Job zixv. 1 4. As in tfie
Natural world, no real defonnity is foundy nothing but
what has either fome. ornament, or ibme ufe ; fb in the
moral world the moft irregular and deformed ap*
pearances contribute in one way or other to the
order of the whole. The Supreme Being, from'
the mod oppofite and disagreeing principiesy forms
univerfal concord 1 and adapts even the moft harfli and
diilbnant notes to the harmony of his praife. As he
hath reared the goodly frame of nature from various
and jarring elements, aud hath fettled it in peace $ h
he hath Tormed fuch an union by *his Providence of
the moft various interefts, and more jarring pafiions
of men, that they all confpire to his glory, and
co-operate for genefal good — How.amasing is that
wiiHom, which comprehends fuch infinite diverfi-
ties, and contrarieties, within its fcheme f How pow-
erful that hand, which bends to its own purpafe the
good and the bad, the bu(y and the idle, the friends
and the foes of truth ; which obliges them all to hold on
their courie to his glory, though divided from one ano-
ther by a multiplicity of purfuits, and diftering often
from themfelves ; and whiie they all move at their own
freedom, yet jby a fecret influence, winds and turns
them at hif willi O the J$pth of the ricbu^ b^tb oftbe
wfikm and knonvUiig€ of God I How unfearcbabU are
bis judgmerUSf and bis *ways pafi finding out I Rom.
xi. 33.

In the third place, we fee, from what has been
faid, how much reafon there is for fubmiilion to the
decrees of Heaven. Whatever diftrefles we fuffer from
the tjoratb of man^ we have ground to believe that they
befal not in vain. In the midft of human violence, or
opprciliony we are not left to be the fport .ol fortune.

Higher

S. XXIX. oftbe Paffions of Men. Aj9

Higher counfels are concerned. Wife and good de-
figns are going on. God is always carrying forward
Ms own purpoies ; and if thefe terminate in his glory,
which is ever the fame with the felicity of the righ-
teous» is not this a fuificient reafon for our calm and
chearful acquiefcence ?

Hence alfo, to conclude, arifes the moft powerful
«rg«meat for ftudying, with zealous affiduity, to gain
the favour and prote£Uqa of the Almighty. If his
jdifpleafure hang over our heads, all things around us
may bejuftobje^s of terror. For againft him, there
is no defence. The moft violent powers in nature
are minifters <to him. Formidable, indeed, may prove
ibe njura^ of man, if he be pleafed to let it forth againft
«s. To him, but not to us, it belongs to reftrain it at
pleaiiire. Whereas, when we are placed under his
protection, afl human wrath is divefted of its terrours.
Ifki hi for tf#, nvho or what can he agmnft ut? Let
us purfue the meaiures which he hath appointed for
obtaining his grace by faith, repentance and a holy life,
«&d we (hall have no reafon to be afraid of evil tidings ;
mw -hearts nvilt he fixed trufting in the Lord, When the
religious fear of God pofTeiles the heart it expels
the ignoble ^fear of man ; and becomes the prin-
ciple of courage and magnanimity. The Lord is
a huckler andafbield tp them that ferve bim. When,
^ be arifetb, his enemies Jball he fcattered^ as fmoke is
drin)en a^ay^ and as chaff before the •wind. He gi<veth
Jirength and viBory to his people 5 he clothetb them •voiih
fahvalion, 7he wrath of man fballpraife him ; and the
remainder of 'wrath Jball be refirain.

SERMON

C 240 J

SERMON. XXX.

On the Importanci of. Rbligious
Kmo^wledgs Co Makkikd.

Preached before the Society m Scotland for propagat-
ing Chriftiao' Knowledge. .

Isaiah ti. 9.

TbeyJbaU not hurt nor Jejlroy in all my My mouHtatMs ;
for the earth /ball be full of the knvwUf^e vf the LmrJ^
as the njuaters Cffver the fea.

THIS paflage of Scripture is underftood, by all
Chriftian interpreters, to refer to the dajs of the
Gofpel. The Prophet dtfcribes, in the context^ the
aufpicious influence of the Mefiiah's reign, as extending
over all naturey and producing univerfal felicity. The '
full aecomplidiment df his prediction is yet future* and
refpe£ts fome more advanced period of the kingdom
of God, when true refigion ihall univerfally prevail^
and the native tendency of the Gofpel attain its entire
cffeft. In the profpeft of this event, the Prophet
feems to rife above himfelf, and celebrates that happy
age in the moft ftfblime ftrain of eaSern poetry. He

opens

S. XXX. On tBe Imforiancey i^c* Z^l

opens a beautiful view of the date of the world, as ^
ftate of returning innocence. He reprefents all nature
flouriiliing in peace ; difcord, and guile aboliihed ; the
moft hoftile natures reconciled, and the.moft lavage,
reformed and tainted. The nuolf Jhall d'wdl wilh tht
lamh^ and the koparJ He do<wn 'with the kid ; and (h$
calfy and the young lion^ and the failing together ^ and a
lit tie child Jhall lead them. Ihe lion /ball e^t fira^ Pih
the ox i and the fucking child Jhall play on the wiole of
the afp, and the iveaned child jhall put his hand on the .
cockatrice den, They Jhall noi hurt nor dejiroyin all my
holy mountain ; for the earth Jhall he full of the knoiv*
tedge of the Lord ^ as the nvaters co^er the fea»

Upon reading thefe words, we mull immediately
perceive the great encouragement which they give to
all good defigns for promoting religion in the world.
W hen we engage in thefe, we have the comfort of
being engaged, not only in a good caufe^ but alfo in
one that fhall undoubtedly be fuccefsful. For we are
here affured by the divine promife, that truth and
righteoufnefs fhall at length prevail, and tbat the in*
creafing influence of religion fhall introduce general
happineis. It is a pleafing and animating reflexion,
that in carrying on fuch defigns, we aft upon the din»
vine plan ; and co-operate with Gud for advancing
the kingdom of the "Mefliah. We have no rcafbn to
-be difcouraged by any unfavourable circumftances
which at prefent oppofe our pious endeavours.
Though the ignorance^ fuperftition, anc} corruption,
which now fill fo great a part of the world, have a-
dark and myfteiious afpei^, it Is not beyond the power
of that Supreme Being who brings light out of darknefs,
to clear up thofe perplexing appearances, and gra*
dually to extricate mankind from the labyrinth of igno^
- Vol. II, M rancc

24% On the. Importance of S.XXX.

ranee and error. Let us confider how improbable it
feexned, when the Gofpcl was 6rft publiihed, that it
ihould extend To far, and overthrow fo much eAahli/b-
cd ruper(lition« as it has al ready ^done. There is no-
thing, in the prefent ftate of the woi^ld, to render iF
more unlikeljr that it Hiall one day be Univerfklly re-
ceived, and prevail in . as full influence. At the rife
of Chriftianity, the difproportion was at leaft as great,
between the apparent human caufes, and the tffe€t
v/hlch has actually been produced, as there is„in our
age, between the circumflances -of religion in the
world, and the effe£t which we farther expert. Tit
*Sun of rigbteoufiiefs having already exerted its influence
in breaking through the thickeft darknefs, we may juft-
}y hope, that it is powerful enough to difpel all remain-
ing obfcurity ; and that it will afcend by degrees to
that perfect day, when htalingfbaUbe under its tmngs
to all the nations. A little one /hall become a tboufand ;
and a JmaU one ^ a fixing nation.. I the Lord ivill baften
it in its time. Ifa. Ix. 2 J.

Beside.s the predi^ion which the text contains of
the future fuccefs of religion^ it points our alfo a pre-
cife connexion between the increafe of religious know-
ledge and the happinefs of mankind. The knovjledge
of the Lordfillirg the earthy is afligned as the caufe why
tkey Jhall not hurt nor dejlroy in all the holy mountain of
God. To this I am now to lead your thoughts ; as a
fubje^l both fuited to the occafion of the prefent meet-
ing) and proper to be itluftrated i^n times, wherein
total indifi'erence to religious principles appear to
gain ground. Whether Chrifrlaniiy ihall be propa-
^ted farther or not, is treated as a niatter of no
great concern to mankind. The opinion prevails a-
mong many, that moral virtue may fubCft, with equal

advantage^

S. XXX, Religious KnowIeJge to Mankind. 24.3

advantage, independent of religion. For moral princi-
ples, great regard is profeiled ; but articles of religious
belief are held to be abftraft tenets, remote from life ;
points of mere fpeculation and debate, the influence
of which is very incondderable on the actions of men.
Their general condudt, it is contended, will always
proceed upon views and principles which havejiiorb
relation to the prefent (late of things ; and ^religious
knowledge can therefore iland in no neceflary con-
nedtion with their happinefs and profperity.— Howjid*
verfe fuch opinions are both to the profeffion and prac-
tice of religion, is abundantly evident. How adverie
they are to the general welfare and real interefls of
mankind, I hope to make appear to candid minds.

By tJ!>e knowledge of ibe Lord in the text, is not to be
iinderftood the natural knowledge of God only. It is
plain that the Prophet fpeaks of the age of the Meffiah,
when more enlarged difcoveries ihould be made to
mankind of the xiivine perfedions and government,
than unailifted reafon could attain. The knowledge of
the Lordy therefore, comprehends the principles of
Chriftianity, as well as of natural religion. In order to
difcern the importance of fuch knowledge to general,
happinefs, we fhall confider man^ I. as an individual;
II. as a member of fociety.

I. Con siDi^ RING man as an individual, let us en-
quire, how far the knowledge of true religion is im-
portant, firft, to his improvement ; next to his confo-
lation.

First, with refpe^ to the improvement of man j

the advancement of his nature in what is valuable and

ufeful, the acquidtion of fuch difpofitlons and habits as

fit him for atting bis part, with propriety on this ftage,

M 2 and

S44 ^" '^' Impwtanci of S. XXX.

and prepare him for a higher ftate of a£lion hereafters
what benefit does he receive, in thefe refpe^, i&om
religious knowledge and belief? It is obvious, that all
ircreafe of knowledge is improvement to the under-
fti^ndirg. The more that its fphere is enlarged, the
greater number of objeds that are fubmitted to its
view, efpeciallj when thefe obje^s are of inirinlic ex-
cellence, the more muft thefe rational powers, which
are the glory of man, bs in the courfe of attaining their
proper (Ircngih and maturity. But were the know-
ledge of rehgion merely ^eculative, though the fpecu-
lation mud be admitted to be noble, yet lefs could be
faid of its importance. We recommend it to mankind as
forming the heait, and directing the life. Thofe pure
and exalted conceptions which the Chriftian religion has
taught us to entertain of the Deity, as the univerfal
Father and righteous governotir of the univerfe, the
ilandard of nnfpotted perfedlion, and the author ofe^e*
ry good and ferfed gift i conducting his whole admini-
flratioh with an eternal regard to order, virtue, and
truth ; ever favouring the caufe and fupporting the
ioterefts of righteous men ; and applying, in * this di-
re^-lion, the whole might of omnipotence, and the
whole counfel of unerring wifdom, from the beginning
to the end of thbgs ; fuch conceptions both kindle de-
votion, and llrengthen virtue. They give fortitude to
the mind in the pra6tice of righteoufnefs, and eftablifli
the perfuafion of its being our higheft intereft.

All the doftrines peculiar to the Gofpel are great im-
provements on what the light of nature had imperfedt-
ly fuggefted. A high difpenfation of Providence is
made known, particularly fuited to the exigencies of
man ; calculated for recovering him from that corrupt-
ed ftate into which experience bears witnefs that he is
fallen, and ioi reftoring him to integrity, and favour

with

S. XXX. Reiigious Kno*wleJgt to ManhinJ. iJ^^

^ith his Creator. The method of carrying on this*
gicat plan is ftich as gives ujs the moft ftriklng views of
the impoitance of righteoufnefs or virtue, ana of th«
high account-in v^hich it ftands with God. The Son
of God appeared on th^ earth, and fuflfered as a propi-
tiation for the (ins of the yrorld, with this exprefs io-
tention, that he might bring in t<veflajiirtg righuoufnefs i
thsit he might purgt our C9nfcitnc€s ff9m deadiuarks tr
firt^e the /mV^ God ; that he might redeem us from eil
Vftfuify^ ttnd furijy unt9 himJAf a ptcidiur ^r&//e, %ea^
hu^ of g$9j ^im^is. Such a merciful intcipofition of
the Creator of the world, white ii iU>a(\riou(ly difpfays
Us goodn^fs, and figmiHses bis concern ibr the luor&l
^ iat«r«fts of OAAnkind, aSbids us» at the fame time, the
moft fatis^iDg grouad of cqnfidence and tiuft. h of*
fera an obje^ to the mind, on which it can lay hold
Ua tke fecuritj of its fumre hopes i when witha cer«
tainty hx l^eyond what any abdra^ argument could
yield, it appeak to a diftingut(hed fa^ i and is enabled
to &y» H0 that fpmr$d not his own Son^ but dtli^vfred
Aim ftp fir m aii^ ho^ju fitdl be not vuib him 4dJo jrtefy
givt wi M ibin^s^ Rom. viil 3 a.

While the divine government is thus placed in a light
the moft anaiable, and moft encouraging to every vir-
4II0US mind, there is at the &me time, fomething ez«
tremely awful and folemn in the whole do^iioe of re«
demption* It is calculated to ftrike the mind with re*
Terence lor the divine admin iftration. It points at fome
deep malignity in Gn, at fome dreadful confequences
flowing from guilt,/ unknown in their caufes and in
their whole effe^ to us, which moved the Sovereign
of the world to depart from the ordinary courfe of Pro«
vidence, and to bring about the reftoration of his fallen
creatures by a method fo aftonifhing. Mankind are
hereby awakened to the moft ferious refle^ons. Such

views

146 Oh the Importance a/ S. X3^.

views are opened of the ianftity of the divine laws, of
the ftridneis of the divine jnftice, of the importance
of the part which is afiigned them to a6t, as ferve to
prevent their trifling with human life, and add dignity
and fo]emnity to virtue. Thefe great purpofes are -
farther carried on, by the dilcovery which is made of
the fixed connexion in which this life (lands with a fu-
ture eternal (late. We are reprefented as Jawing nwjo^
unbat nni art to nap hereafter } undergoing a conrie
of probation and trial, which, according as it termi-
nates in our improvement, or leaves us uoreformed and
corrupted, will difmifs us to lading abodes, either of
punifhment or reward. . Such a difcQvery rifes far ar
bove the dubious conje&ures, and uncertain reafbnings,
which mere natural light fiiggefb concerning the fti-
ture condition of mankind. Here we find, what alone
can produce any confiderable influence on practice,
explicit proniife and threatening; an authoritative
fanAion given to a law ; the Governour and Judge
revealed i and all the motives which can operate on
hope and fear, brought home to the heart, with Thus
Jaith the Lord §f Ho/is, In a word, a great and mag-
nificent plan of divine adminiftration \% opened to us,
in the Gofpel of Chrift j and nothing is omitted that
can imprefs mankind with a perfuafion of their being
all, in the ftrideft fcnfe, fubjefts of tie moral govern-
ment of God.

Though the bounds of this Difcourfe alLow us to
take only an imperfect view of the principles of Chrift
tian dodrine, yet the hints which have been given lay
a fufEcient foundation for appealing to every impartial
mind, whether the knowledge and belief of fttch- prin-
ciples be not intimately connefted with the improve-
ment, and by confequence, with the happinefs of man.

I reafon'

S.XXX. Religious Kntmhdge to Mankind, ^4'?

Jrcafon now with fuch as admit, ttat virtue is the
great fource both of • improvement and happinefs.
Let them lay what ftrfefe they pleafe upon the autho-
rity ofconfcicnce* and upon the force and evidence of
»ts didtates ; can they refufe to allow, that the naturil
tendency of the piinciples which Iha^e meiitioned, is
to iupport thofedidlates, and to confirm that authority^
to excite, on various occafions, the moft' ufeful fenti-
inents j to provide additional jcft rain ts from vice, «i^d'
additional mdtives • to every virtue ? Wfco dares pro-
nounce, that'there irno cafe in whkh confcience ftands
in need of fuch • affiftance, to dlreft, where there is fo
inuch uneertainty^ancl darknefs ; and to* prompt, where
thereJs^ fo much. feeblenefs and irrefolutlan, and fuch
a fatal' pronenefi to vice and folly?

But how good foevcr the tendency* of reKgious prin-
ciples may be, fome will ftill caH in<|uefl:ion their ac-
tual iigi)ificancy, and influence on life. This tenden-
cy is by^ various caufes defeated.- Between the ijelief
of religious principhss and a correfpondent pra^ice, it
will be alleged that frequent experience fliews there
is no neceilary connexion i and that therefore the pro«
pagation of the one, cannot give us any aifurance of
propprttohable improvements following in the other.
-•This, in part, is granted to be true ; as we admit
that religious knowledge and belief are fufceptible of
various degrees, . before they arrive at that real Chrif-
tian Faith which the Scripture reprefents zs purifying
the heart. But though the connexion between prin-
ciple and practice be not neceifary and invariable, it
will not, I fuppofe, be denied that there is fome con.
nedtion. Here then one avenue to the heart is open-
ed. If the tendency of religious knowledge be good,
wifdom muft diredl, and duty oblige; us to cultivate it.'

For-

14^ On the Imp^tance of S. XXX.

For tendency will, at leaft in fome cafes, rife into ef-
fect ; and probaU/t in more cafes than are known and
obferved by the world. Befides the diftinguifhed ex-
amples of true religion and virtue which have, more
or Icfs, aooined every age of the Chriftian «era, what
numbers may there be, in the more filent and private
fcenes of life, overlooked by fuperficialobferversof man-^
kind, on whofe hearts and lives religious principles
have the moft happy influence } Even on loofe and
giddy mindi, where they are far from operating their
iu)l elfe^t) theit influence is, frequently not altogether
lod. Impreflions of religion often check vice in its
career. They prevent it from proceeding its utmod
length ; and though they do not entirely reform the
oflFender> they ferve to maintain order in (bciety. Per-
fons who are now bad, might probably have been worfe
without th^m, and rhe world have fufFered more from
unreftrained licentioufnefs. They often fow latent
feeds of goodnefs in the heart, which proper circum-
fiances and occaiions afterwards ripen s though the re-
formation of the offender may not be fo confpicuous,
as his former, enormities have been. From the native
tendency of religious belief, there is reafon to coii^lude
that thofe good effe^s of it are not fo rare as fome
would reprefent them. By its nature and tendency,
we can better judge of its efFefts, than by obfcrvau'ons
drawn from a fuppofcd experience, which often is nar-
row 10 its conipafs, and fallacious in its conclufjons.

The a^ual influence of piinclple and belief On man-
kind, admits of ckar illuftration from nncontefted mat-
ter of fa£l. They who hold the good effeQs of Chrif-
lian principles to be fo inconiiderable, as to render the
propagation of them of final! importance, will be at no
lofs to give us inftances. of corrupt principles of belief,

having

S. XXX. Religkus Kn^^UJge t9 ManiinJ, 249

haviirg had the moft powerful influence on the world.
Loud cotnplaints we hear fi'om this quarter, ofihj^
direful effects which fuperftition and ^nthufiafin have
produced ; of their haying poifoned the tempers, and
iransformtd the manners of men ; of their haviiig
overcome the ftrongeft'reftralnts of law, of reafon, aiid
humanity. Is this then the cafe that all principles,
except good ones, are of fuch mighty energy ? Strange \
that falfe religion fhould be able to do fo muc^> and
true reKgion fo little \ that belief, fo powerful in the
one cafe^ fliould be fo impotent in the other.— No
impartial enquirer, furely, can entertain this opinion*
The whole hiftory of mankind /hows that their reli-
gious tenets and principles, of whatever nature they
be, are of great influence in forming their charaQer, and
directing their condudl. The luifchief which falfe
principles have done, aflFords a good arguraem^ff guard
carefully againft error i but as it is a proof of what be-
lief can do, it gives ground to hope the more from it,
when rightly directed. The fame torrent which, when
it is put out of it's natural courfe, overflows and lays
vrafte a country, adorns and enriches it, when running
in its proper channel If Jt be alleged that fuperfli*
lion is likely to be more powerfuHn its eflfeCts than
truth, becaufe it agrees better v/ith the follies and cor-
ruptions of the world, we may oppofe to this on the other
hand, that truth has the divine blefllng and the counte-
nance of Heaven on its fide. Let us always hope well
of a caufe that is good in itfelf, and beneficial to man-
kind. Truth is mighty and will prevail. Let us
fpread the incorruftihle feed 2ls widely as we can, and
uuft in God llvat he wiU give the increafe. Having
thu5 fhewn the importance of religious knowledge to
luankiiid in the way of improvement, let us,

In

•so Ontbi Imfm'iance $f S.^XXl,

I» the fecond place, confider it in the light of confo'
lation ; as bringiog aid and relief to us amidd the diP-
trefles of life. Here religion inconteftably triumphs;
and iu happy effe6U u this refpe£t» fumxAi a ftrong ar-
gument to everj benevolent mind for wifhing them to
be farther diffufed throughout the world. For with-
out the belief and hope afforded by divine Revelation,
the circumftances of man are extremely forlorn. He
finds himfeir placed here as a (Iranger in a vaft univerfe,
where the powers and operations of nature are very
imperfeflly known % where both the beginnings and
the i£ues of things are involved in myilerious darknels y
where he is unable to difcover, with any certainty,
whence he fprung, or for what purpofe he was brought
into this date of exigence i whether he be fubjedt to
the government of a mild or of a wrathful ruler ; what
conilrn^lon he is to put on many of the difpenfations
of his providence, and what his fate is to be when he
departs hence. What a difconfolate fituation, to a
ferious enquiring mind ! The greater degree of virtue
it pofleiTes, its fenfibility is likely to be the more op-
prcfled by this burden of labouring thought. Even
though it were in one's power to banifh all uneaiy
thought, and to fill up the hours of life with perpetual
amufement, life fo filled up would », upon refle€tionf.
appear poor and trivial. But thefe are far. from being
the terms upon which man is brought into this world.
He is confcious that his being is frail and feeble ; he
fees himfelf befet with various dangers i, and is expofed
to many a melancholy apprehenfion, ftom the evDs
which he may have to encounter, before he arrives at
the dofe of life. In this diftreffed condition, to reveal
to him. fuch difcov^ries of the Supreme Being as the
Chriftian religion affords, is. to reveal tp him a Father-

and

S. XXX. Religious Kn9%»kJg€ to Mankind* 8$ I

and a Friend) is to let in a ray of the moft cbeering
light upon the darknefs of the human eftate. He who
was before a deftitute orphan, wandering in the-inhoi^
pitable defert, has how gained a fhelter from the bitter
and inclement blaft. He now knows to whom to prajr,
and in whom to truft ; where to unbofom his fbrrows $
and from what hand to look for relief.

It is certain, that when the heart bleeds from fome
wound of recent misfortune, nothing is of equal effica«
cy with religious comfort. Ir is of power to enligh-
ten the darkeft hour, and to affuage the fevereft woe»
by the belief of divine favour, and the prorpe6l of a
blefled immortality. In fuch hopes, the mind ezpati-
ates with joy ; and when bereaved of its earthly friends,
Iblaccs itfeifwith the thoughts of one friend who will
never forlake it. Refined reafonings concerning the na-
ture of the human condition, and the improvement
which philofophy teaches us to make of every event,
may entertain the mind when it is at eafe ; may per^
haps contribute to footh it, when (lightly touched with
ibrrow. But when it is torn with any fore diftrefs,
they are cold and feeble, compared with a dire^ pro-
mile from the word of God. This is an anchor to tbi
foui hotb Jure and fitadfajt. This has given conibla-
tion and refuge to many a virtuous heart, at a time
when the moft cogent reafonings would have proved
utterly unavailing.

Upon the approach of death, efpecially, when, if a
man thinks at all, his anxiety about his future interefts
muft naturally increafe, the power of religious confo^
lation is fenfibly felt. Then appears, in the moft ftrik-
ing light, the high value of the difcoveries made by the
Gofpel ; not only life and immortality revealed, but a
mediator with God difcovered; mercy proclaimed,

through

tS$ OntifImf§rtaHce$f S.XX)C.

through him* to the frailties of the penitent and ihe
buaibJe ; and his prefe&ce promifed to be with them
when they are pafling through the valley if the jba^
dow 9f deaths in order to bring them fafe itito unfeea
habitations of reft and joy. Here is ground for their
leaving the world with comfort and peace. But in this
fevere and trjing period, this labouring hour of nature,
how fliaU the unhappy man fupport hiuifelfy who knows
not, or believei not, the hope of religion ^ Secrett/
confcious to hluifeh'that he has not afl^d his part as he
ought to have done» the fina ot his pa^ life artfe be*
fore hiiu in (td remembrtnce. Me wi/hca to exift a^
ler death, and yet dreads that exigence. The Govef»
aour of the world is unknown. He cannot tell whe-
ther every eodemvour to obtain hia mercy may not be
in vain. All is nwfiil obfcurky around himi and in
the ipidft of endleft doubtt and perplexities, the trem*
Uing, reludlant foul, is forced away from the body«
As the misfortunes of life muft, to fuch a roan, have been
moft oppreffive, fo its end is biitter. His fun feis in a
dark cloud ; and the night of death cloies over his head,
iiill <^oiifery.«-Haying now (hewa how important Hm
hB'wUifgf tf tbe lAtd is, both to the inaproveaient and
the confolationof auLn» conCdered as an individual, I
am next to fhew,

IL How important this knowledge is to him as a
member of ibciety. This branch of the fubje€t is in-
part anticipated by what has been faid. For afl the
ioiprovenient which man receives as an individual, re«
dounds to the benefit of the public. Society reapr the
fruit of tbe virtues of all the members who compofe it ;
and in proportion as each apart, is made better, the
whole muft Aourifh.

But befides this efFe£t, religious knowledge has a di-

ie£t tendency to improve the fecial intercourfe of men,

' ~ - and

$. XXX. Retigkus KnowkJge to Mankind, 253

and to ailift them in co-operating for common good.
It is the great, inftrument. of civilizing the multitude,
and forming them to union. It tames the fiercenefs of
their pafHons, andfoftens the fudenefs of their manners.
There is much reafoh to doubt whether any regular ^
fociety ever fubiifted, or co^ld fubfift, in the world,
deftitute of all religious ideas and principles. They
who, in early times, attempted to bring the wandering
and fcattered tribes of men from the woods, and to
unite them in cities and communities, always foutid it
neceflary to begin with fome inftiiution of religio^.
The wifeft legiilators of old, through the whole pro-
£refs of their fyftems of government, confidered religton
as eflential to civil polity. If evcti thofe imperfect
forms of it, loaded with fb much fu perdition and errou^,
were important to the welfare of fodety , how much
more that reafonable worfliip of the true God, which
k taught by the Gofpel ? True religton introduces \he
idea of regular fubje^on, by accuftoming mankind, to
the awe of fuperiour power in the Deity, joined with
the venefatidn of fuperiour wiidom andgoodneis. It is
h^ its nature an a^ciating principle ; and creates new
and facred bonds of union among men. Common af-
feniblies for religious worfliip, and joint homage offer-
ed up to one God 9 the fenfe of being all dependent on
the fame proteftiofi, and bound to duty by the fame
ties, fliarers in the fame benefits of heaven, and expec-
tants*, of the fa,me rewardi tend to awaken the fenti-
ments of friendly relation, and to confirm and ftrength-
en our mutual connection. The doctrine of Chriftia-
nityjs moft adverfe to all tyranny and oppreffion, but
highly favourable to the interefts of good government
among men. It reprefles the fpirit of licentioufne fs
and fedition. It inculcates the duty of fubordination
CO lawful fuperiours. It requires us to fear Gody to ho-
nour

154 On tbe ImfortMci $f S. XXX.

9t9ur the Airigf and Mi to meddle witb them that areghuen
U change.

Religious knowledge forw&rds all ufeful and orna-
mental improveoients in fociety. Experience (hows,
that in proportion as it dlffiifes its light, learning Aou*
rifhes, and liberal arts are culti^rated and advanced*
Juft conceptions ofreligion prbmote a free and manly
fpirit. They lead men to think for thomfelvesi to form
their principles upon fair enquiry, and not to refign
their confcience to the di6tates of men. Hence they
naturally infpire averfion to flavery of every kind ; and
promote a tafte for liberty and laws. Deipotic go-
Yernmentsiiave generally taken the firmeft root among
natioiis that were blinded by Mahometan or Pagaa
darknefs! where the throne of violence ha&been fup-
ported by ignorance and &lfe religion. In the Chris-
tian world, during thofe centuries in which grols fu-
perftition held its reign undifturbed, oppreflion and
flavery were in its train. Tiie cloud of ignorance fat
thick and defp over th€ nations t and the ^w^orld was
threatened with a relapfe into antient barbarity. As
foon as the true knowledge of the Lord revived, at the
aufpicious sra of tbe Reformation, learning, liberty, and
arts be^an to ihine forth with it» and to refume their
luftre.

''But the happy influence which religion exerts on
fociety, extends much farther than to eifeds of this
kind. It is not only fubCdiary to the improvement, but
neceilary to the prefervation of fociety. It is the very
bails on which it reds. Religious principle is what
giwts men the fiirell hold of one another. That laft
and greateft pledge of veracity, an oat4i, without which
no fociety could fubfift, derives its whole authority
from an eftabhihed reverence of God^ to whom it is a

iblemn

S. KXXr 'Religious KnowieJge to Niankinei. 25$

folemn appeal. Baniih religious principle, and jov
loofen all the bonds which .conned mankind together!
you (hake the fundamental pillar of mutual confidence
and tiuftj jou render the fecurity arifing from laws
in a great meafure, void and InefFe^^uaL Por human
laws, and iiu man fan^ions,xannot extend to number*
lefs cafes, in which thet&fety of man kind is deeply con-
cerned. They would prove very feeble inftruments of
order and peace, if there were no checks upon thccon-
du^ of men from the fenfe ofxlivine le^iilation.; if no
belief of future rewards and punifhments were to over-
awe confcience^ and to fupply the defers ' of human
government.

Indeed, the belief of religion is of fuch importance to
public welfare, that the mod expreflive defcription we
could give of a fociety of men in the utmoft diforder^
would be to fay, that there was no fear of God left
among them. Imagination ^would immediately conceive
of them as abandoned to rapine and violence^ tp per-
fidy and treachery J as deceiving and deceived, opprefT-
ing and opprefled j conFumed by inteftine broils, and
ripe for becoming a prey to the firft invader. On the
other hand, in order to form the idea of a fociety flou-
rifhing in its higheft glory, we need only conceive the
belief of Chriftian principles exerting its fulf influence
on the hearts and lives of all the members. IndantJy,
the moft amiable fcene would open to our view. We
ihould fee the caufes of public difunion removed when
men were animated with that noble fpirit of love and
charity which our religion breathes ; and formed to the
purfuit of thofe higher interefts, which give no occafion
to competition and jealoufy. We ihould fee families,
neighbourhoods and communities, living in unbroken
amity, and purfuinjg, witji one heart and mind, the

commonly

X$6 'Ontbilmp9rtanci6f S. XXX.

common intereft ; fobriety of manners, and fmipHcity
of life, rcftored j virtoous induftry carrying on its ufeful
labours, and cheerful contentment every where reign-
ing. Politicians may lay down what plans they pleafe
for advancing public ppofpcrity, but in truth, it is the
prevalcncy of fuch principles of religion and virtue,
which forms the ftrength and glory of a nation, When
thefe arc totally wanting, no meafures contrived by hu-
man wiidom can fupply the defeat. In proportion as
they prevail, they raife the ftate of fociety from that fad
degeneracy into which itis at prefent funk ; and carry
it forward, under the blefling of Heaven, towards that
happy period, when natton Jhall not lift up thtir Jimrd
itgainfi nation, nor learn war any more.

In order to prove the importance of religious know-
ledge to the intereft of fociety, one confiderat ion more,
defcrving particular attention, remains to be mentioned.
It is, that if^ood/eeJhe not fown in the fieW, tares will
infallibly fpring tp. The propenfion towards religion
is ftrong in the human hearts There is a natural pre-
paration in ourniinds, for receiving fome impreffions of
fupernatural belief. Upon thefe, among ignorant and
uncnliivated men, fuperftition or enihufiafm never fail
to graft tbemfelves. Into what monftrous forms thefe
have /hot forth, and what various milchiefs they have
produced to fociety, is too well known. Nor is this
the whole of* the danger. Defigning men are always
ready to take advantage of this popular weaknefs, and
. to diredt the fuperftitious bia^of the multitude to their
own ambitious and interefted ends.' Superftition, in i^
felf a formidable evil, threatens confequences flill more
formidable, when it is rendered the tool' of defign and
craft. Hence arifes one of the moft powerful argu-
ments for propagating with zeal, as far as our inRuencc

can

S. XXX. Religious Km^vul&Jge to Man kinei. 257

can extend, the pure and undefiled doctrines of the QoC-
pel ofChrift; in order that juft and rational piinciples .
of religion may fiH up tiiat room in the minds of men,
which dangerous fanaiicifm will ofherwife ufuip.

This confideration abne is fufficient to fliew the high
utility ofthedefign undertaken by the fociety for pro-
pagating Chriftian Knowledge. With great propriety,
they have bellowed their chief attention on a remote,
quarter of our own country, where, from a variety of
caufes, ignorance and fuperftltion had gained more
ground, than in any other corner of the land j where
the inhabitants, by their local fituation, were more im-
perfe^iy fupplied with the means of proper education
and inftruftion ; and at the fame time expofed to the
fedudlions t)f fuch as fought to pervert them from the
truth. The laudable endeavours of the Society in
difFufing religious and ufeful knowledge through this
part of the country, have already been crowned with
much fuccefs ; and mote is ftill to he expelled from the-
continuance of their pious and well directed attention.

With fuch good defigns, it becomes all to co-ope-
ratej who are lovers of mankind. Thus fhall they Hiew
their juft fenfe of the value of that bleffing which they
enjoy, in the knowledge of the Gofpel of Chrift j and
their gratitude to Heaven for conferrng it upon them.
Thus fhall they make the blefflngs of thofe who are
now ready to perijb through lack of kr.onAjletige^ defcend-
i^on their heads. Thus fhall they contribute their
endeavours for bringing forward th6 happy period fore-
told by ancient prophecy ; when there ft) all he one Lord
rutr ail the earth, and his name one i when that name

>/hall he great from the riftng to the fitting fun * when
there fhall he nothing to hurt nor deflroy in all th% holy
mountain of God ; but judgment fhall dwell in the wl-
^ Vol.11, N dei^nefs,

as8 Om tbi Imtorionci, tfc. S. XXX.

Jemeft, an J rigbteouftufs remain in ibi fruitful field ;
tbi difert (ball njoici^ and bhjfom as tbe r^fe ; and tbe
iortb fball be full of tbe kmwUdge tf tbe Lord as tbe njoa^
tire cover tbe Jea.^

* Zechar. m. 9. Malachi i. 11. Ifaiah zzzii.
16. ixrr. I. . '

F I yr I $.

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